Quick viewing(Text Mode)

Parshat Pinchas

Parshat Pinchas

Parshat Pinchas

A free excerpt from the Kehot Publication Society's Chumash / with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. The - Chumash Bemidbar With an Interpolated English Translation and Commentary Based on the Works of the Lubavitcher Rebbe

Copyright © 2006-2009 by Chabad of California

THE TORAHsecond,- revisedCHUMASH printingB 2009EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARYA BprojectASED ON of THE WORKS OF ChabadTHE LUBAVITCH of CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern Parkway,Published , by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern Parkway,[email protected] Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /Brooklyn, Fax 718-778-4148 New York 11213 718-778-0226www.kehot.com / Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L’Inyonei logo is a Chinuch,trademark Inc. of Merkos L'Inyonei Chinuch, Inc. ISBN: 978-0-8266-0193-3 ISBN:ISBN 978-0-8266-0195-2 0-8266-0193-6 ()

PublishedPublished in in the the United United States States of of America America   

The Book of Numbers

Parshat Pinchas

5769/2009 ISBN 978-0-8266-0191-9

This book contains the Hebrew Text of the Torah, and therefore opens and is read

GENESIS Bereishit Lech Lecha Chayei Toldot Vayeitzei Vayeishev Mikeitz Vayechi Vaeira Tisa Vayakheil LEVITICUS NUMBERS Bemidbar Beha’alotecha Shelach פינחס Pinchas 41 DEUTERONOMY Va’etchanan Re’eh Shoftim Teitzei Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah ִּ פינְחָ ס 41Pinchas Overview

arashat Pinchas opens with the continuation of the story of Pinchas, which began at the end of the preceding parashah, Balak. As we pointed out previously, the story of Pinchas is itself part of the larger story of the Jewish people’s encounter Pwith the Midianite-Moabite alliance on the eve of their entry into the Land of . After describing Pinchas’ reward for arresting both the sudden moral decline of the Jewish people and the Divine plague that resulted from it, the Torah proceeds to describe the occasioned by the decimation wrought by the plague. This census serves as a prologue to the subsequent discussion of issues pertinent to the conquest of the , for the land is to be divided up according to the results of the census. After the census, the Torah discusses: • the of inheritance, • the passage of leadership from to , and • the daily offerings and additional festive offerings offered in the Temple. All three of these topics are aspects of the people’s preparation for entering the Promised Land. The laws of inheritance hinge mainly on land estates, the passage of leadership is necessary to ensure that the people will conduct their conquest of the land with the proper spiritual guidance, and, as we will see, the purpose of the daily and festive offerings is to keep the people mindful of God’s presence in the world even while they are involved in the mundane tasks of life they will have to engage in when they settle in their land. Now, we know that a parashah’s name applies to its entire content, not just its opening. The question, then, is: what do the preparations for entering the Promised Land—the census, the laws of inheritance, the passage of leadership, and the daily and festive offerings —have to do with Pinchas? Furthermore, why is the story of Pinchas split between the end of the preceding parashah and the beginning of this one? It would seemingly have been more logical to finish off the story (which only takes a few verses, after all) at the end ofparashat Balak and begin the next parashah with the census. True, the census was necessitated by the events of the Pinchas story, but it looks forward toward the eventual conquest of the Holy Land and thus goes together with the subsequent subject matter. To understand this, let us recall that in the preceding parashah, the Torah describes the story of Balak in detail because there are lessons in it that are essential for the to learn

160 Overview of PINCHAS before they enter the . (Specifically, these were the messianic and the idea that the messianic imperative must be applied to even the lowest aspects of reality.) Similarly, the Torah describes the second act of the drama of -, the story of Pinchas, to convey a lesson that is essential for the Jews to learn before they enter the Land of Israel—and for us to learn in order to enter our personal, small-scale “promised lands,” as well as to hasten the final entry into the Promised Land with the advent of the . What is this lesson? Ironically, and perhaps disturbingly at first, it is that our devotion to God must not be limited by the Torah. When Pinchas slew and Cozbi, he consulted first with Moses. Moses told him that while the Torah allows someone overcome by zealousness to slay someone in the act of relations with a non-Jewish woman,1 this is “a that is not taught,” i.e., no one can be instructed to do this.2 In fact, the sages disapprove of such an act.3 Furthermore, the offender is allowed to kill the zealot in self-defense.4 In other words, by slaying Zimri, Pinchas was doing something not required of him by the Torah, disapproved of by the sages—and was also risking his own life. Yet, by acting out of zeal and ignoring the voice of caution, Pinchas put an end to the sinful behavior of the Jewish people, stayed the plague that was decimating them, and earned the priesthood for himself and his progeny. Clearly, he was vindicated. To fully understand the implications of this, we need to take a closer look at the three- way relationship between, God, the Torah, and the Jewish people. The Torah, we know, is God’s instruction book for the world at large and the Jewish people in particular. It teaches us how to relate to the world and accomplish our purpose here. The Torah conveys these lessons to us via our intellect. We read the Torah, understand what it says, and follow it. If we do not understand parts of it, we continue to study and seek instruction from its teachers until we do understand it. Yet there is certainly more to our relationship with God than what we can filter through our intellect. As we have noted previously, there is a spiritual dimension to the relationship between God and Israel, as transmitted through the Torah, that transcends, bypasses, and is altogether beyond the realm of intellect. The inner core of the is bound supra-rationally to God, and if the implications of this bond do not always seem rational, this need not surprise or faze us. In other words, the Torah speaks to our intellect, but at the same time, it opens windows to the supra-intellectual dimension of our relationship with God. Its demands on us are outwardly rational but subliminally supra-rational. Ostensibly, the Torah demands that we sacrifice our lives only in certain cases. If someone threatens to kill us unless we commit adultery, , or murder, we are required to give up our lives rather than transgress these . In addition, if the ruling regime has declared an all-out war on the Torah and has forbidden its practices, we are required to risk our lives for any aspect of its observance. In all other cases, however, we are not required to sacrifice our lives, and must in fact transgress the Torah’s laws in order to stay alive. When the Torah demands that we sacrifice our lives, is because in these cases it makes sense: self-sacrifice is, in these cases, rational.

1. 81b; Shulchan Aruch, Choshen Mishpat 425:4. 2. Sanhedrin 82a. Once the offender has disengaged from the woman, he cannot be tried by an earthly court, and his punishment is left to the heavenly court. Therefore, anyone who kills him at that point is himself liable to the death penalty. 3. Y. Sanhedrin 9:7. 4. This is why the rabbinic authorities cannot order the zealot to kill the sinner, for doing so would endanger his own life when he is not required to. At most, they can acknowledge the fact that he is allowed to kill him (and risk his own life thereby).

161 Overview of PINCHAS

Therefore, as long as the Jew is functioning on a rational level, he will sacrifice his life only in these circumstances. In all other cases, he knows the Torah prefers that he transgress its laws rather than lay down his life, and therefore, this is what he will do. When, however, a Jew feels so strongly connected to God that reason and rationales no longer impress him, when his consciousness has been overtaken by his essential, intrinsic, supra-rational identification with God, he will not care whether the Torah requires him to sacrifice his life in any particular instance. His only concern will be for God: he functions solely on the adrenaline of his passion for God’s causes; even his own life is of no consequence. If, in such a situation, the individual feels that God’s agenda in the world is somehow threatened, there is no question as to what he will do. This intensity of God- consciousness puts a person into constant readiness for self-sacrifice. The goal of life is to make this world (and ourselves) into a home for God, with God’s reality suffusing every corner of consciousness. Thus, this readiness for self-sacrifice foreshadows the intensity of Divine consciousness that will characterize the messianic future. More than that: self-sacrifice is what will bring about the messianic future, for in order to achieve the heightened Divine consciousness that is the goal of creation, we must break out of restrictive rationality and open ourselves up to the world of Divine union that exists beyond the realm of reason. This, then, is why the lesson of Pinchas was so crucial to the Jewish people as they were about to enter the Land of Israel. This is the first time that the Torah has indicated that it is necessary to go beyond its dictates. Having heard about the messianic prophecies of and set their sights on the true purpose of their imminent conquest, the Jewish people must now realize that this goal can be attained only if they unsheathe their true, inner identification with God and His objectives and not limit themselves to the letter of the law. The same applies to each of us in our own personal lives. Whenever we are about to reach a goal we have been striving for, we must first silence the inner voices of negativism and opposition. But in addition, we must be aware that now is not the time for setting limits to our dedication. The test of our devotion to our ideals is our willingness to give our all for what we believe in. Again, the same applies to us all nowadays, as we stand on the threshold of the final Redemption and entry into the Land of Israel. What is required of us now is readiness to put everything else aside and marshal the best and greatest of what we have in order to see history through to its messianic destiny. And just as with Pinchas, God will assist those who exhibit self-sacrifice in the face of adversity; He will bless their efforts with success. History has shown that those who do not bow to the threats of ’s enemies ultimately prevail. This is why the story of Pinchas is split between parashat Balak and parashat Pinchas, leaving his self-sacrifice in the previous parashah and focusing now on its reward: to teach us that self-sacrifice succeeds and will carry us through to the ultimate Redemption.5

6

5. Likutei Sichot, vol. 18, pp. 319 ff.

162 Overview of PINCHAS

š INNER DIMENSIONS › In Kabbalistic terminology, self- of and integrated into the existing mental sacrifice expresses the yechidah (“single structure. This is an opposite experience, one”), the highest of the five levels of the in which the individual is quite aware of soul. Yechidah is the interface between the himself and is seeking to understand the soul and God, in which the individual new insight in light of what he already is aware of himself only as a “part of knows. God”—paradoxically both conscious of When a person is swept up in the himself (as a part of God) and not (i.e., Divine transcendence of chochmah, totally dissolved in God’s reality). The he does not need to worry about self- four lower levels of the soul—nefesh, restraint. As long as the self-effacement ruach, neshamah, and chayah—express of this experience lingers, his ego will not themselves through the soul’s “powers” seek to derail him into self-indulgence. or faculties: action, emotion, intellect, and Once he gets involved—as he must—in will, respectively. Yechidah, in contrast, is the process of binah, analyzing and too sublime to be expressed in any one evaluating the new insight in terms of his soul-power, but instead encompasses established mental perspective on life, them all. Generally, we are not conscious he must invoke the protective power of of this aspect of the soul, but in the future abstinence; he must be wary of his ego’s this level will become the dominant aspect propensity to overemphasize his self- of our consciousness. This phenomenon interests. will reflect the overall change in creation It is imperative that a person that will occur then: the Divine “light” descend out of his transcendent state of that is now too intense to be revealed inspiration, in order to integrate his new within creation will become revealed vision into his life. Otherwise, his insight within created reality. Just as the four will escape him and disappear. Thus, the levels of the soul will be infused with process of binah is necessary for growth the consciousness of yechidah, the four and development. Nonetheless, in order spiritual worlds of Atzilut, Beriah, to keep the development of the idea true Yetzirah, and Asiyah will be infused with to the initial insight that spawned it, the transcendent Divine “light.” the individual must periodically relive On a deeper level, the dynamic something of the experience of chochmah. between abstinence and permissiveness If he can do this, his binah will not lead is relevant to the mental states a person him astray. The way in which reliving travels through in his creative life. The the insight of chochmah protects the force of the initial experience of creative development of binah is akin to the way insight, chochmah, puts him into a state in which a qualified person annuls the of self-transcendence, in which his ego vows of someone who otherwise requires is temporarily suspended (bitul). In the them, raising him to the level where they subsequent stage of creative development, are no longer necessary.6 binah, the new insight is evaluated in terms

6. Likutei Sichot, vol. 4, pp. 1078-9.

163 First Reading פינחס 25:10 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: 11 ּפִ ֽ י סנְחָ֨ ּבֶ ן־אֶלְעָ זָ֜ר  ONKELOS  25:10 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: 11 פִּ ינְחָ ס בַּ ר אֶלְעָ זָר בַּ ר אַ הֲ רֹן ּבֶ ן־אַֽ הֲר֣ ֹן ןהַּכֹהֵ֗ הֵׁשִ ֤יב אֶ ת־חֲמָתִ י֙מֵעַ ֣לּבְ נֵֽי־יִׂשְרָ אֵ֔ ל כַּהֲנָא אֲתֵ ב יָת חֵימְתִ י מֵעַ ל בְּ נֵי יִשְׂ רָאֵ ל בִּדְקַנֵּי יָת קִ נְאָתִ י בֵּ ינֵיהוֹן ּבְקַ נְא֥ ֹואֶ ת־קִ ינְאָתִ֖ ּבְ תֹוכָ ֑ם וְֹלֽ א־כִּלִ ֥יתִ יאֶ ת־ּבְ נֵֽי־יִׂשְרָאֵ֖ ל וְלָ א שׁ ֵיצִיתִ י יָת בְּ נֵי יִשְׂ רָאֵ ל בְּקִ נְאָתִ י: 12 בְּכֵ ן אֱמָ ר הָ א אֲ נָא ּבְקִ נְאָתִֽ י: 12 לָכֵ֖ן אֱמֹ֑ר הִ נְנִ֨י נֹתֵ ֥ן לֹ֛ו אֶ ת־ּבְרִ י יתִ֖ ׁשָלֽ ֹום: גָזַר לֵהּ יָת קְ יָמִי שׁ ְ לָ ם:

 11 פִּ ינְחָ ס בֶּ ן אֶ לְעָ זָר בֶּ ן אַ הֲרֹן הַכּ ֹהֵ ן. לְפִ י שׁ ֶהָ יוּ הַשּׁ ְ בָטִ ים "קִ נְאָ ה" הוּא הַמִּתְ חָרֶ ה לִנְ קֹם נִקְמַ ת דָּ בָ ר, אינפרינמינ"ט מְ בַ ִ ּזים אוֹתוֹ : "הַרְ אִ יתֶ ם בֶּ ן פּ וּטִ י זֶה שׁ ֶפִּטֵּ ם אֲבִ י אִמּ וֹ ְבּ לַ עַ ז1: 12 אֶ ת בְּרִ יתִ י שׁ ָלוֹ ם. שׁ ֶתְּ הֵ א לוֹ לִבְרִ ית שׁ ָלוֹ ם, עֲ גָלִ ים לַעֲבוֹדָ ה זָרָ ה וְהָרַ ג נְשִׂ יא שׁ ֵבֶ ט מִ ּיִשְׂרָ אֵ ל"? לְפִיכָ ְך כְּאָדָ ם הַמַּ חֲזִ יק טוֹבָ ה וְחִ נּוּת לְמִ י שׁ ֶעוֹ שֶׂ ה עִמּ וֹ טוֹבָ ה, אַ ף בָּ א הַכָּ תוּב וְ יִחֲסוֹ אַחַ ר אַ הֲ רֹן: בְּקַ נְאוֹ אֶ ת קִ נְאָתִ י. ְבּ ָ נ קְ מ וֹ כָּאן פּ ֵרַשׁ לוֹ הַקָּדוֹשׁ בָּ ְרוּך הוּא שׁ ְ לוֹמוֹתָ יו: אֶ ת נִקְמָתִ י, בְּקָצְפוֹ אֶ ת הַקֶּצֶ ף שׁ ֶהָ יָה לִ י לִקְ צֹף. כָּ ל לְשׁ וֹ ן

1. חֲרֹון ־ַאף.  CHASIDIC INSIGHTS  priesthood officially. he will stick to the topic his students prepared. He In this way, Pinchas’ priesthood anticipates the Di- will reveal much less to them than in the first type vine revelations that will occur in the messianic fu- of lecture, but they will understand and absorb ture. In general, Divine revelations are of two types: whatever he says, since they have made intellectual those that are a response to our initiative and those “vessels” for it. that are unsolicited. Each type has an advantage The Divine revelations of the future will have both over the other. The intensity of a revelation given advantages. They will convey all the infinity of un- in response to some initiative from below is always solicited revelations, but we will be able to fully proportional to the intensity or quality of the initia- absorb them. The world (including us) will be so tive. Thus, such revelations are by nature limited, refined that the finite will paradoxically be able to since finite beings can produce only a finite, limited absorb the infinite. arousal. In contrast, the intensity of an unsolicited Priesthood, being a gift of God passed on heredi- revelation is unlimited by any prior arousal, so it tarily, is similar to an unsolicited Divine revelation: can be infinite. However, since it is infinite, it gener- no amount of work, refinement, or money from ally cannot be fully assimilated and integrated by “below” can procure it. Pinchas, however, did its finite recipients. The advantage of the limited, procure it by his acts. His priesthood thus evinced elicited revelation is that its initiators have laid the both advantages: the infinity of Divine initiative groundwork for it, so it can be more fully integrated and the worthiness and integration of elicitation into their lives once it occurs. from below. This is analogous to a teacher-student relation- Pinchas could to do this only because he exhibited ship, in which the teacher’s knowledge is infinitely self-sacrifice for God and His purposes in the world. broader and deeper than that of his students. If As was mentioned in the overview, he thereby rose the teacher lectures on a subject his students know above the limits of reason and attained the connec- nothing about, he can expound endlessly on it; tion with God that will typify the messianic era. some of it will “go in” and some (probably most) of Since he was already functioning, in this respect, on it will not. His lecture is not a waste of time, since the messianic level, his priesthood reflected this dy- the students will have glimpsed the infinity of the namic and was able to transcend the inherent limi- subject and will have gained awe and respect for tations of the present order. both the subject and the teacher. But they will be This is why God describes Pinchas’ priesthood as able to repeat very little of what they heard. “My of peace”: “peace” implies a union or In contrast, if the teacher assigns homework and the blending of two opposites. Here, the two opposites students prepare for the lecture, the opposite will were this-worldly revelation granted in accordance be the case. The teacher will not allow himself the with effort expended and the future dynamic of in- liberty of disclosing endless insights to his students; finite, unsolicited revelation.5

5. Likutei Sichot, vol. 4, pp. 1070, 1074.

164 Numbers 25:10-12 Pinchas Aftermath of the Incident of Ba’al Pe’or 25:10 After Pinchas slew Zimri, the were embarrassed that amongst all of them, Pinchas was the only one who understood what had to be done and did it. They felt that this dishonored Moses and the people as a whole. So they rational- ized his behavior by saying that it was more his cruel nature than his righteous indignation that motivated his actions. They slyly pointed out that a man inherits his main character traits from his and a woman inherits hers from her father.1 Thus, in slaying Zimri, Pinchas was manifesting the cruelty of , his mother’s father,2 who used to mercilessly fatten animals before sacrificing them to the idols he worshipped. They adduced as additional proof the fact that all of ’s descendants were priests except Pinchas. (The priesthood, originally given to Aaron and his four sons, became hereditary only once the priests were installed in their office, whereas Pinchas was already born then.) They contrasted Pinchas’ cruelty with Zimri’s benevolence in confronting Moses with Kozbi to defend and rescue his tribe. In order to refute these accusations, God did three things: First, when He rewarded Pinchas for his act, He traced his lineage back to his paternal grandfather, Aaron, indicating that in slaying Zimri he was manifesting Aaron’s aspiration to promote peace and reconcile estranged friends and partners3 (here, the Jewish people and God): God spoke to Moses, saying: 11 “Pinchas the son of the son of Aaron the priest diverted My anger from the Israelites by zealously avenging Me among them. Because of him, I did not destroy the Israelites by plague because of My zeal.” 12 Second, God made Pinchas a priest: “Therefore, say to the Israelites, ‘I hereby give him My covenant, as an expression of My feelings of peace and goodwill toward him, as follows:  CHASIDIC INSIGHTS  11 Pinchas the son of Eleazar: The fact that Pinchas . Practically, this meant that Pinchas possessed was much younger than any of the authority fig- within him the powers of his previous manifesta- ures of the time—Moses, Aaron’s sons, or the other tion— the angel—when he was confronted sages—did not prevent him from acting in their with the of Zimri. We are further taught that presence, once it was clear that they were para- Elijah will herald the . lyzed. Similarly, we should not be intimidated by The lesson for us in this is that when we emulate the fact that those of greater stature or learning are Pinchas, responding to the call of the hour with self- not righting some wrong that needs to be righted. sacrifice, we are empowered to accomplish what It could well be, as it was with Pinchas, that Divine we are called upon to do and our efforts hasten the providence is keeping them silent so a “less quali- coming of the Messiah.4 fied” individual will seize the moment and answer 12 I hereby give him My covenant: Priesthood is destiny’s call to greatness. Rather, when Divine hereditary, that is, intrinsic to the individual. No providence presents us with an opportunity to amount of work can earn it for him. How then, right some wrong in the world, we must pursue it could Pinchas have “earned” it? Pinchas must have with total self-sacrifice, as did Pinchas. The fact that been naturally fit for the priesthood, the traits as- we are given this chance means that the fulfillment sociated with it having lain dormant within him of our life’s purpose depends on it. from birth. His act of vengeance merely awoke his We are taught that Pinchas possessed the soul of latent “priesthood personality” and made it his the Elijah, who existed prior to him as an active consciousness. God then granted him the

1. See on Genesis 46:15. 2. Exodus 6:25. 3. Above, on 20:29. 4. Likutei Sichot, vol. 2, p. 342.

164 First Reading פינחס 13 וְהָ֤יְתָ ה ּלֹוּ֙ולְ זַרְ עֹ֣ואַֽ חֲרָ֔ יוּבְרִ֖ ית ּכְ הֻּנַ ֣ת ֑םעֹולָ ּתַ֗חַ ת  ONKELOS  13 וּתְ הֵ י לֵהּ וְלִבְ נוֹהִ י בַתְ רוֹהִ י אֲׁשֶ֤ר קִ ּנֵא֙ לֵֽאֹלהָ֔ יו וַיְכַּפֵ֖ר עַל־ּבְ נֵ ֥י יִׂשְרָאֵֽ ל: 14 וְׁשֵ ם֩ קְ יַם כְּהֻנַּת עָלָ ם חֲלַ ף דִּ י קַנִּ י קֳדָ ם אֱלָהֵהּ וְכַפַּ ר עַ ל בְּ נֵי יִשְׂ רָאֵ ל: אִ֨יׁש יִׂשְרָ לאֵ֜ ההַּמֻּכֶ֗ אֲׁשֶ ֤רהֻּכָ ה֙ אֶת־הַּמִדְ יָנִ֔ית זִמְרִ֖ י ּבֶ ן־ 14 וְשׁ וּם גַּבְרָ א בַ ר יִשְׂ רָאֵ ל קְטִ ילָ א סָל֑ ּואנְׂשִ ֥יא ב בֵית־אָ֖ לַּׁשִמְ עֹנִֽי: 15 םוְׁשֵ֨ הָֽאִּׁשָ ֧ה הַּמֻּכָ ֛ה דִּ י אִתְקְטֵ ל עִ ם מִדְ יָנֵיתָ א זִמְרִ י בַּ ר סָ לוּא רַ ב בֵּ ית אַבָּ א לְ בֵ ית שׁ ִמְ עוֹן: הַּמִדְ יָנִ֖ית ּכָ זְּבִ ֣י בַת־צ֑ ּור ר֣ ֹאׁש אֻּמ֥ ֹות ֛בּבֵית־אָ ּבְמִדְ יָ֖ן 15 וְשׁ וּם אִתְּתָ א דְאִתְקְטִ ילַ ת הֽ ּוא: פ מִדְ יָנֵיתָ א כָּ זְבִּ י בַ ת צוּר רֵישׁ אֻמֵּ י בֵ ית אַבָּ א בְּמִדְ יָן הוּא: 16 וּמַלֵּ יל 16 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: 17 צָר֖ ֹור אֶת־הַּמִדְ יָנִ ֑ים יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: 17 אָעֵ ק יָת מִדְ יָנָאֵ י וְתִקְטְ לוּן יַתְ הוֹן: 18 אֲרֵ י 18 וְהִּכִיתֶ֖ ם אֹותָֽ ם: ּכִי־צֽ ֹרֲרִ ים֥ הֵם֙ םלָכֶ֔ ּבְ נִכְ ֛םלֵיהֶ אֲׁשֶ ר־ מְעִיקִ ין אִ נּוּן לְ כוֹן בְּ נִכְלֵ יהוֹן דִּ י נִּכְלּ֥ו לָכֶ֖ם בַעַל־ּדְ ֣רּפְ עֹ֑ור וְעַל־ּדְ בַ֞ רּכָ יזְּבִ֨ בַת־נְׂשִ ֤יא מִדְ יָן֙ נְכִ ילוּ לְ כוֹן עַ ל עֵסַ ק פְּ עוֹר וְעַ ל עֵסַ ק כָּ זְבִּ י בַ ת רַבָּ א דְמִדְ יָן אֲחַתְ הוֹן אֲחֹתָ֔ם הַּמֻּכָ ֥ה בְ יֹום־הַּמַ ּגֵפָ֖ה עַל־ּדְ בַ ֥ר ּפְעֽ ֹור: 26:1 וַיְהִ֖ י דְּאִתְקְטִ ילַ ת בְּ יוֹמָ א דְ מוֹתָ נָא עַ ל אַֽ חֲרֵ ֣י הַּמַ ּגֵפָ ֑ה פ עֵסַ ק פְּ עוֹר: 26:1 וַהֲ וָה בָּתַ ר מוֹתָ נָא וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה וּלְאֶלְעָ זָר בַּ ר אַ הֲ רֹן רוַּיֹ֤אמֶ יְהוָֹה֙ אֶ ל־מֹׁשֶ֔ הוְאֶ ֧לאֶלְעָזָ ֛רּבֶן־אַֽ הֲר֥ ֹן הַּכֹהֵ֖ן כַּהֲנָא לְמֵימָ ר: לֵאמֽ ֹ ר:  RASHI  13 וְ הָ יְ תָ ה ּל וֹ . בְּרִ יתִ י זֹאת: בְּרִ ית כְּ הֻנַּת עוֹ לָם. שׁ ֶ ַ א ף רֹאשׁ אֻמּ וֹ ת. אֶחָ ד מֵ חֲמֵשׁ ֶ ת מַ לְכֵ י מִדְ יָן: "אֶ ת אֱוִ י וְאֶ ת עַ ל פִּ י שׁ ֶכְּבָ ר נִתְּ נָה כְהֻנָּה לְ זַרְ עוֹ שׁ ֶ ל אַ הֲ רֹן, לֹא נִתְּ נָה רֶ קֶ ם וְאֶ ת צוּר וְגוֹ '"5, וְ הוּא הָ יָה חָשׁ וּב מִכּ ֻּלָם, שׁ ֶ נֶּאֱמַ ר אֶ ּלָא לְאַ הֲ רֹן וּלְבָ נָיו שׁ ֶ נִּמְשׁ ְ חוּ עִמּ וֹ , וּלְתוֹלְדוֹתֵיהֶ ם "רֹאשׁ אֻמּ וֹ ת"; וּלְפִ י שׁ ֶ נָּהַ ג בִּ ּזָיוֹ ן בְּעַצְמוֹ לְהַפְקִ יר בִּתּ וֹ , שׁ ֶ ּיִוָּלְ דוּ אַחַ ר הַמְשׁ ָחָתָ ן, אֲבָ ל פִּ ינְחָ ס שׁ ֶ נּוֹ לַד קֹדֶ ם לָכֵ ן מְ נָאוֹ שׁ ְ לִישׁ ִ י: בֵּ ית אָ ב. חֲמִשּׁ ָ ה בָּתֵּ י אָבוֹ ת הָ יוּ לְמִדְ יָן: וְ לֹא נִמְשׁ ַ ח, לֹא בָ א לִכְ לַל כְּהֻנָּה עַ ד כָּ אן. וְכֵ ן שׁ ָ נִינוּ עֵיפָ ה וָעֵפֶ ר וַחֲנוֹ ְך וַאֲבִידָ ע וְאֶ לְדָּ עָ ה, וְ זֶה הָ יָה מֶ ְלֶך בִּ זְבָחִ ים2: לֹא נִתְ כַּהֵ ן פִּ ינְחָ ס עַ ד שׁ ֶ הֲרָ גוֹ לְזִמְרִ י: לֵאלֹהָ יו. לְאֶחָ ד מֵהֶ ם: 17 צָרוֹ ר. כְּמוֹ : "זָכוֹ ר"6 וְ"שׁ ָמוֹ ר"7, לְשׁ וֹ ן בִּשׁ ְבִ יל אֱלֹהָ יו, כְּמוֹ : "הַמְ קַ נֵּא אַתָּ ה לִ י"3, "קִ נֵּאתִ י לְצִ ּיוֹ ן"4 הֹוֶ ה — עֲ לֵיכֶ ם לְאַ ּיֵב אוֹתָ ם: 18 כִּ י צֹרְרִ ים הֵ ם לָכֶ ם וְגוֹ ' — בִּשׁ ְבִ יל צִ ּיוֹ ן: 14 וְשׁ ֵ ם אִישׁ יִשְׂרָ אֵ ל וְגוֹ '. כְּשֵׁם ּשֶׁיִחֵס עַ ל דְּ בַ ר פְּעוֹ ר. שׁ ֶהִפְקִ ירוּ בְּנוֹתֵיהֶ ם לִזְנוּת כְּדֵ י לְהַטְ עוֹתָ ם אֶ ת הַ ּצַדִּ יק לְשׁ ֶבַ ח, יִחֵ ס אֶ ת הָרָשׁ ָ ע לִגְנַאי: נְשִׂ יא בֵ ית אַחַ ר פְּעוֹ ר. וְאֶ ת מוֹאָ ב לֹא צִ וָּ ה לְהַשׁ ְמִ יד, מִפְּ נֵי רוּת אָ ב לַשּׁ ִמְ עֹנִ י. לְאֶחָ ד מֵ חֲמֵשׁ ֶ ת בָּתֵּ י אָבוֹ ת שׁ ֶהָ יוּ לְשׁ ֵבֶ ט שׁ ֶהָ יְתָ ה עֲתִידָ ה לָצֵ את מֵהֶ ם, כִּדְ אָמְרִ ינָן בְּבָבָ א קַמָּ א8: שׁ ִמְ עוֹ ן. דָּ בָ ר אַ חֵ ר: לְהוֹדִ יעַ שׁ ִבְחוֹ שׁ ֶ ל פִּ ינְחָ ס, שׁ ֶאַ ף עַ ל 1 וַיְהִ י אַ חֲרֵ י הַמַּ ּגֵפָ ה וְגוֹ '. מָשׁ ָ ל לְרוֹעֶ ה שׁ ֶ נִּכְ נְסוּ זְאֵבִ ים פִּ י שׁ ֶ ּזֶה הָ יָה נָשִׂ יא, לֹא מָ נַע אֶ ת עַצְמוֹ מִ ּלְקַ נֵּא לְחִ ּלוּל לְתוֹ ְך עֶדְ רוֹ וְהָרְ גוּ בָהֶ ן, וְ הוּא מוֹ נֶה אוֹתָ ן לֵידַ ע מִ נְיַן הַשּׁ ֵ ם, לְכָ ְך הוֹדִ יעֲ ָך הַכָּ תוּב מִ י הוּא הַמּ ֻכֶּ ה: 15 ְ ו שׁ ֵ ם הַ נּוֹתָרוֹ ת. דָּ בָ ר אַ חֵ ר: כְּשׁ ֶ ּיָצְ אוּ מִמִּ צְרַ יִם וְנִמְסְ רוּ לְ מֹשׁ ֶ ה, הָאִשּׁ ָ ה הַמֻּכָּ ה וְגוֹ '. לְהוֹדִ יעֲ ָך שִׂ נְאָתָ ם שׁ ֶ ל מִדְ יָנִ ים, נִמְסְ רוּ לוֹ בְּמִ נְ יָן, עַכְשׁ ָ ו שׁ ֶקָרַ ב לָמוּת וּלְהַ חֲזִ יר צֹאנוֹ , שׁ ֶהִפְקִ ירוּ בַּ ת מֶ ְלֶך לִזְנוּת, כְּדֵ י לְהַ חֲטִ יא אֶ ת יִשְׂרָ אֵ ל: מַ חֲזִירָ ם בְּמִ נְ יָן:

2. קא, ב. 3. במדבר יא, כט. 4. זכריה ח, ב. 5. במדבר לא, ח. 6. שמות כ, ז. 7. דברים ה, יא. 8. לח, ב.

165 Numbers 25:13-26:1 Pinchas

13 This covenant shall be for him and for his descendants after him, and shall take the form of the eternal covenant of priesthood, because he was zealous for his God and atoned for the Israelites.’ ” 14 Third, the Torah traces Zimri’s lineage back to , in order to indicate that his was the act of cruelty, not Pinchas’: The name of the Israelite man who was killed, who was slain with the Midianite woman, was Zimri the son of Salu, the prince of a paternal house6 of the , who was known for his violent nature.7 The Torah should have mentioned Zimri’s name earlier but waited until now in order to contrast him with Pinchas. It mentions that Zimri was an aristocrat in order to point out that Pinchas was not intimidated by his nobility when he saw that God’s honor was disgraced. 15 And the name of the Midianite woman who was slain was Kozbi the daugh- ter of Tzur, the national leader of the Midianite confederation, head of a paternal house in Midian.8 It was noted previously how much the Midianites hated the Israelites;9 here, too, they were willing to let their princess become a prostitute in order to debase the Jews. The Command to Attack Midian 16 God now continued to tend to issues that arose in the wake of the events at Shitim. God spoke to Moses, saying: 17 “You must distress the Midianites at all times, but soon, you shall smite them directly.10 18 For they proved themselves to be hostile to you with their plots that they con- trived against you in the incident with and in the incident with their sister Kozbi, the daughter of Tzur, the Midianite prince, who was slain on the of the plague thatI unleashed because of Peor.” God did not command the Israelites to take revenge on the Moabites, however, for two reasons: First, their conten- tion with the Israelites was justified by their fear that they would plunder them,11 whereas the Midianites had nothing to fear and yet sought to harm the Israelites out of pure hatred. Second, , the ancestress of the royal , was des- tined to emerge from the Moabites. The Fourth Census 26:1 As described earlier, God told Moses to have the adjudicate and sen- tence the idolaters in order to stop the plague that He had unleashed against the people after they sinned at Shitim. When Zimri challenged Moses, the judges could not continue until his rebellion was quashed. But since Moses forgot the law regard- ing how to react to Zimri’s behavior, Zimri’s insurrection continued until Pinchas remembered the law and slew him. Moses therefore felt somewhat responsible for the casualties of the plague. So, after the plague that was unleashed at Shitim, God spoke to Moses and to Eleazar the son of Aaron the priest, saying:

6. See below, 26:12-13. 7. See on Genesis 42:24, 49:5; Likutei Sichot, vol. 8, pp. 160-167. 8. Below, 31:8. 9. On 22:4, above. 10. Below, 31:1 ff. 11. On 22:2, above; Rashi on 31:2.

165 Second Reading פינחס 2 ׂשְא֞ ּו אֶת־ר֣ ֹאׁש |ּכָ ל־עֲדַ ֣ת ּבְ נֵֽי־יִׂשְרָ לאֵ֗ מִ ןּבֶ֨ עֶׂשְרִ ֥ ים  ONKELOS  2 קַבִּ ילוּ יָת חֻשׁ ְ בַּ ן כָּ ל כְּ נִשׁ ְתָּ א ׁשָנָ ֛הוָמַ֖עְ לָה לְבֵ ֣ית אֲבֹתָ ֑םּכָל־יֹצֵ ֥א צָבָ֖א ּבְ יִׂשְרָאֵֽ ל: דִבְ נֵי יִשְׂ רָאֵ ל מִבַּ ר עֶשְׂ רִ ין שׁ ְ נִ ין וּלְעֵלָּ א לְ בֵ ית אֲבָהַתְ הוֹן כָּ ל נָפֵ ק 3 וַיְדַ רּבֵ֨ מֹׁשֶ֜ הוְאֶלְעָזָ ֧רהַּכֹהֵ ֛ן ם אֹתָ֖ ּבְעַֽרְ בֹ֣ ת מֹואָ ֑ב עַ ל־ חֵילָ א בְּ יִשְׂ רָאֵ ל: 3 וּמַלֵּ יל מֹשׁ ֶ ה וְאֶלְעָ זָר כַּהֲנָא אֲמָ רוּ לְמִמְ נֵי יַתְ הוֹן יַרְ ֥ןּדֵ יְרֵ ח֖ ֹו לֵאמֽ ֹ ר: 4 מִּבֶ ֛ןעֶׂשְרִ ֥ ים ׁשָנָ֖הוָמָ ֑עְ לָה ּכַֽאֲׁשֶ ר֩ צִ ּוָ֨ה בְּמֵישׁ ְ רַ יָּא דְ מוֹאָ ב עַ ל יַרְדְּ נָא יְהוָֹ ֤האֶת־מׁשֶ ה֙ ּובְ נֵ ֣י יִׂשְרָ אֵ֔ל הַ ּיֹֽצְאִ֖ים מֵאֶ ֥רֶץ מִצְרָֽ יִם: דִ ירֵ חוֹ לְמֵימָ ר: 4 מִבַּ ר עֶשְׂ רִ ין שׁ ְ נִ ין וּלְעֵלָּ א כְּמָ א דִ י פַקֵּ יד יְיָ יָת  שני 5 רְאּובֵ֖ן ּבְכ֣ ֹור יִׂשְרָאֵ ֑ל נֵ ּבְ ֣י רְ אּובֵ֗ ן חֲנֹוְך֙ מִׁשְּפַ ֣חַ ת מֹשׁ ֶ ה וּבְ נֵי יִשְׂ רָאֵ ל דִּ נְפָקוּ מֵאַרְעָ א דְמִצְ רָ יִם: 5 רְ אוּבֵ ן בֻּכְרָ א דְ יִשְׂ רָאֵ ל יהַֽחֲנֹכִ֔ לְפַּל֕ ּוא מִׁשְּפַ֖חַ תהַּפַ ּלֻאִֽ י: 6 לְחֶצְרֹ֕ן מִׁשְּפַ֖חַ ת בְּ נֵי רְ אוּבֵ ן חֲ נוֹךְ זַרְעִ ית חֲ נוֹךְ לְ פַלּ וּא זַרְעִ ית פַּלּ וּא: 6 לְחֶצְ רוֹן הַֽחֶצְרֹונִ ֑י לְכַרְ ימִ֕ מִׁשְּפַ֖חַ ת הַּכַרְ מִֽ י: 7 אֵּ֖לֶהמִׁשְּפְחֹ֣ת זַרְעִ ית חֶצְ רוֹן לְכַרְמִ י זַרְעִ ית כַּרְמִ י: 7 אִלֵּ ין זַרְ עֲ יַת רְ אוּבֵ ן וַהֲ ווֹ הָרֽ אּובֵנִ ֑י וַּיִֽהְ יּ֣ו פְקֻֽדֵ םיהֶ֗ ׁשְלׁשָ ֤הוְאַרְ ּבָעִ ים֙ אֶ֔ לֶףּוׁשְבַ ֥ע מִ נְ יָנֵיהוֹן אַרְבְּעִ ין וּתְ לָתָ א אַלְפִ ין מֵא֖ ֹותּוׁשְלׁשִֽ ים: 8 ּובְ נֵ ֥י פַּל֖ ּוא אֱלִיאָֽ ב: 9 ּובְ נֵ ֣י אֱלִיאָ֔ ב וּשׁ ְ בַ ע מְאָ ה וּתְ לָתִ ין: 8 וּבְ נֵי פַלּ וּא אֱלִיאָ ב: 9 וּבְ נֵי אֱלִיאָ ב נְמוּאֵ ל נְמּואֵ֖ ל ֣ןוְדָתָ ֑ םוַֽאֲבִירָ הּֽוא־דָ תָ֨ ן וַֽאֲבִירָ֜ ם קרואי }קְרִ יאֵ ֣י{ וְדָתָ ן וַאֲבִירָ ם הוּא דָתָ ן וַאֲבִירָ ם מְ עַרְעֵ י כְ נִשׁ ְתָּ א דְּאִתְכְּ נָשׁ וּ עַ ל ההָעֵדָ֗ אֲׁשֶ֨ רהִּצ֜ ּו עַל־מֹׁשֶ ֤ה וְעַל־אַֽ הֲרֹןּ֙בַֽ עֲדַת־קֹ֔רַ ח מֹשׁ ֶ ה וְעַ ל אַ הֲ רֹן בִּכְ נִשׁ ְתָּ א דְ קֹרַ ח בְּאִתְכַּנּ וֹשׁ ֵ יהוֹן עַ ל יְיָ: 10 וּפְתָחַ ת ּבְהַּצֹתָ֖ ם עַל־יְהוָֹֽה: 10 ח וַּתִפְּתַ֨ הָאָ֜רֶ ץ אֶת־ּפִ֗יהָ וַּתִבְלַ ֥ע אַרְעָ א יָת פֻּמַּהּ וּבְלָעַ ת יַתְ הוֹן וְיָת אֹתָ֛ם וְאֶת־קֹ֖רַ ח ּבְמ֣ ֹות הָֽעֵדָ ֑ה ּבַֽאֲכֹ֣ להָאֵ֗ ׁשאֵ ֣ת חֲמִּׁשִ ֤ים קֹרַ ח בְּ מוֹתָ א דִכְ נִשׁ ְתָּ א כַּ ד אֲכֶלֶ ת אֶשּׁ ָ א יָת מָאתָ ן וְחַמְשׁ ִ ין גַּבְרָ א וַהֲ ווֹ ּומָאתַ֨ יִם֙ אִ֔ יׁש וַּיִֽהְ יּ֖ו לְנֵֽס: 11 ּובְ נֵי־קֹ֖רַחֹלא־מֵֽ תּו: ס לְאָ ת: 11 וּבְ נֵי קֹרַח לָא מִ יתוּ:  RASHI  2 לְבֵ ית אֲ בֹתָ ם. עַ ל שׁ ֵבֶ ט הָאָ ב יִתְ יַחֲסוּ, וְ לֹא אַחַ ר דָּ וִ ד: "שׁ ִבְטֵ י יָהּ עֵ דוּת לְיִשְׂרָ אֵ ל"10 — הַשּׁ ֵ ם הַ ּזֶה מֵעִ יד הָאֵ ם: 3 וַיְדַ בֵּ ר מֹשׁ ֶ ה וְאֶ לְעָ זָר הַכּ ֹהֵ ן אֹתָ ם. דִּ בְּ רוּ עִמָּ ם עֲ לֵיהֶ ם לְשׁ ִבְטֵיהֶ ם, לְפִיכָ ְך בְּ ּכֻלָם כְּתִ יב: "הַ חֲנֹכִ י", עַ ל זֹאת, שׁ ֶ ִ ּצוָּ ה הַמָּקוֹ ם לִמְ נוֹתָ ם: לֵאמֹר. אָמְ רוּ לָהֶ ם: "הַפּ ַ ּלֻאִ י", אֲבָ ל בְּ "יִמְ נָה"11 לֹא הֻצְרַ ְך לוֹמַ ר "מִשׁ ְפּ ַחַ ת "צְרִ יכִ ים אַתֶּ ם לְהִמָּנוֹ ת": 4 מִ בֶּ ן עֶ שְׂרִ ים שׁ ָ נָה וָמָעְ לָה הַ ּיִמְ נִ י", לְפִ י שׁ ֶהַשּׁ ֵ ם קָ בוּעַ בּוֹ : יוֹ "ד בָּ רֹאשׁ וְהֵ "א בַּסּ וֹ ף: כַּאֲשׁ ֶ ר צִ וָּ ה וְגוֹ '. שׁ ֶ ּיְהֵ א מִ נְ יָנָם מִ בֶּ ן עֶ שְׂרִ ים שׁ ָ נָה וָמַעְ לָה, 9 אֲשׁ ֶ ר הִ ּצוּ. אֶ ת יִשְׂרָ אֵ ל עַ ל מֹשׁ ֶ ה: ְבּ הַ ּ ֹ צתָ ם . אֶ ת הָעָ ם שׁ ֶ נֶּאֱמַ ר: "כָּ ל הָ עֹבֵ ר עַ ל הַפְּ ֻקדִ ים וְגוֹ '"9: 5 ִ מ שׁ ְ ּ ַ פ ַ ח ת עַ ל ה': הִ ּצ ּו . הִשּׁ ִ יאוּ אֶ ת יִשְׂרָ אֵ ל לָרִ יב עַ ל מֹשׁ ֶ ה, לְשׁ וֹ ן הַ חֲ ֹ נ כִ י . לְפִ י שׁ ֶהָ יוּ הָאֻמּ וֹ ת מְ בַ ִ ּזין אוֹתָ ם וְאוֹמְרִ ים: "מָ ה "הִפְעִ ילוּ": 10 וַ יִּהְ יוּ לְ נֵס. לְאוֹ ת וּלְזִכָּרוֹ ן, לְמַעַ ן אֲשׁ ֶ ר לֹא אֵ ּלוּ מִתְ יַחֲסִ ין עַ ל שׁ ִבְטֵיהֶ ם! סְ בוּרִ ין הֵ ם שׁ ֶ ּלֹא שׁ ָ לְ טוּ יִקְרַ ב אִישׁ זָר לַחֲלֹק עוֹ ד עַ ל הַכְּהֻנָּה: 11 וּבְ נֵי קֹרַ ח לֹא הַמִּ צְרִ ים בְּאִמּ וֹתֵיהֶ ם? אִ ם בְּ גוּפָ ם הָ יוּ מוֹשׁ ְ לִ ים — קַ ל מֵ תוּ. הֵ ם הָ יוּ בְעֵצָ ה תְּחִ ּלָה, וּבִשׁ ְ עַ ת הַמַּ חֲלֹקֶ ת הִרְ הֲרוּ וָ חֹמֶ ר בִּ נְשׁ וֹתֵיהֶ ם"! לְפִיכָ ְך הֵטִ יל הַקָּדוֹשׁ בָּ ְרוּך הוּא שׁ ְ מוֹ תְשׁ וּבָה בְּ לִבָּם, לְפִיכָ ְך נִתְ בַּ ּצֵר לָהֶם מָקוֹ ם ּגָבוֹהַּ בְּ גֵיהִ נֹּם עֲ לֵיהֶ ם: הֵ "א מִ ַ ּצד זֶה וְיוֹ "ד מִ ַ ּצד זֶה, לוֹמַ ר: "מֵעִ יד אֲנִ י וְ יָשׁ ְ בוּ שׁ ָ ם: עֲ לֵיהֶ ם שׁ ֶהֵ ם בְּ נֵי אֲבוֹתֵיהֶ ם". וְ זֶה הוּא שׁ ֶמְּ פֹרָשׁ עַ ל יְדֵ י

9. שמות ל, יג. 10. תהלים קכב, ד. 11. פסוק מד.  CHASIDIC INSIGHTS  11 Korach’s sons...did not die: The sons of Korach punishment and allowed later to resume their lives played a key role in fomenting his rebellion, and to in the community. We are taught that among their all outward appearances were full participants in descendants were the prophet Samuel18 and it. This is why, to all appearances, they indeed suf- who officiated at the Temple,19 and that their poetry fered the same fate as the rebels. But because they was included in the Book of .20 repented in their hearts, they were spared the full This shows us the tremendous power of re-

18. 1 Chronicles 6:18-22. 19. Ibid. 25:5; see Rashi on Numbers 16:7, quoting Tanchuma, Korach 5. 20. 15a.

166 Numbers 26:2-11 Pinchas

2 “If Moses feels that he has not protected the people as he should have, let him count them; this will make him value them more and be more dedicated to them from now on.12 Furthermore, I counted the people when they left Egypt13 and I entrusted them to Moses’ care, in order to show him that they must be fully ac- counted for. Now that he is about to die and return them to My care, he should count them again, in order to demonstrate that he has taken care of them properly. Therefore, take a census of all the congregation of the Israelites 20 old and over, following their paternal houses, all those in Israel who are fit to serve in the army. Since the other nations are questioning the purity of the Israelites’ lin- eage, insinuating that the Egyptians raped the Jewish women, I will testify to the purity of the Israelites’ lineage by affixing My Name to the name of the head of each clan.”14 Thus, this census both concluded the incident at Shitim and began the process of entering the Land of Israel, the first stage of which was to prepare for Moses’ death. 3 Moses and Eleazar the priest spoke with the Israelites about this census in the plains of Moab by the Jordan across from , saying: 4 “We will count all of you 20 years old and over, just as God commanded Moses and the Israelites who came out of to be counted.”  Second Reading 5 They began with the tribe of , Israel’s firstborn. The descendants of Reuben were: from Chanoch, the family of the clan of Chanoch; from Palu, the family of the clan of Palu; 6 from Chetzron, the family of the clan of Chetzron; and from Karmi, the family of the clan of Karmi. 7 These were the families of the , and they numbered 43,730. 8 The son of Palu was Eliav. 9 The sons of Eliav were Nemuel, , and Aviram, the latter being Dathan and Aviram, the chosen of the congregation, who incited the Israelites against Moses and Aaron in the assembly of Korach, when they incited the people against God. 10 And the earth opened its mouth and swallowed them and Korach, when that congregation died, and when fire destroyed 250 men, and theyall became a sign to everyone that no one should ever again dispute the selection of the priestly caste.15 11 Korach’s sons, however, who plotted the rebellion together with their father, along with Dathan and Aviram, did not die, because during the dispute they re- gretted their involvement. Nonetheless, they did not have the strength to act on their thoughts of repentance and continued to participate actively in the rebellion.16 They therefore suffered a commensurate punishment: the earth swallowed them along with the other rebels, so it appeared to everyone else that they had indeed perished. But underground, where no one could see, God provided them with a shelter, where they lived until the generation of Korach’s rebellion had died out, whereupon God allowed them to emerge and rejoin the people. Thus, they were counted here, together with those who remained after the plague in Shitim.17

12. Likutei Sichot, vol. 18, pp. 326 ff. 13. Exodus 12:37. 14. In Hebrew, the idiom ‘the clan of so-and-so’ is expressed by adding a yud after the name and a hei before it, and these two letters spell Kah, one of God’s Names. 15. Above, ch. 16. 16. See above, on 16:19. 17. Likutei Sichot, vol. 33, pp. 170 ff.

166 Second Reading פינחס 12 ּבְנֵ֣י ׁשִמְ עֹון֘ לְמִׁשְּפְ חֹתָ ם֒ לִנְמּואֵ֗ ל מִׁשְּפַ֨חַ ת֙ הַּנְמּ֣ואֵלִ֔ י  ONKELOS  12 בְּ נֵי שׁ ִמְ עוֹן לְ זַרְ עֲ יַתְ הוֹן לִ נְמוּאֵ ל לְיָמִ֕ ין מִׁשְּפַ֖חַ תהַ ּיָֽמִינִ ֑י לְ יָכִ֕ ין תמִׁשְּפַ֖חַ הַ ּיָֽכִינִֽי: 13 לְ זֶ֕רַ ח זַרְעִ ית נְמוּאֵ ל לְ יָמִ ין זַרְעִ ית יָמִ ין מִׁשְּפַ֖חַ תהַ ּזַרְ ֑ חִ ילְׁשָא֕ ּולמִׁשְּפַ֖חַ ת הַּׁשָֽאּולִֽ י: 14 אֵּ֖לֶה לְ יָכִ ין זַרְעִ ית יָכִ ין: 13 לְ זֶרַ ח זַרְעִ ית זָרַ ח לְשׁ ָ אוּל זַרְעִ ית שׁ ָ אוּל: 14 אִלֵּ ין מִׁשְּפְחֹ֣תהַּׁשִמְ עֹנִ֑י ׁשְ נַ � ֧יִםוְעֶׂשְרִ ֛ים אֶ֖לֶף ּומָאתָֽ יִם: ס זַרְ עֲ יַת שׁ ִמְ עוֹן עֶשְׂ רִ ין וּתְ רֵ ין אַלְפִ ין וּמָאתָ ן: בְּ נֵי גָד לְ זַרְ עֲ יַתְ הוֹן 15 15 ּבְנֵ֣י גָד֘ לְמִׁשְּפְ חֹתָ ם֒לִצְפ֗ ֹון ת֙מִׁשְּפַ֨חַ הַּצְ פֹונִ֔י לְחַ ּגִ֕ י לִצְ פוֹן זַרְעִ ית צְ פוֹן לְחַגִּ י זַרְעִ ית תמִׁשְּפַ֖חַ הַֽחַּגִ ֑י לְׁשּונִ֕י מִׁשְּפַ֖חַ ת הַּׁשּונִֽי: 16 לְאָ זְנִ֕י מִׁשְּפַ֖חַ ת חַגִּ י לְשׁ וּנִ י זַרְעִ ית שׁ וּנִ י: 16 לְאָ זְנִ י זַרְעִ ית אָ זְנִ י לְעֵרִ י זַרְעִ ית עֵרִ י: 17 הָֽאָ זְנִ ֑י לְעֵרִ י ֕ מִׁשְּפַ֖חַ ת הָֽעֵרִֽ י: לַֽאֲר֕ ֹוד תמִׁשְּפַ֖חַ הָֽאֲרֹודִ ֑ י 17 לַאֲ רוֹד זַרְעִ ית אֲ רוֹדִ י לְאַרְאֵלִ י לְאַ֨רְ יאֵלִ֔ מִׁשְּפַ֖חַ ת הָֽאַרְ אֵלִֽ י: 18 אֵ ּ֛לֶה מִׁשְּפְחֹ֥ת ּבְ נֵי־גָ֖ד זַרְעִ ית אַרְאֵלִ י: 18 אִלֵּ ין זַרְ עֲ יַת בְּ נֵי גָד לְמִ נְ יָנֵיהוֹן אַרְבְּעִ ין אַלְפִ ין וַחֲמֵשׁ לִפְקֻֽדֵיהֶ ֑םאַרְ ּבָעִ ֥ים אֶ֖לֶףוַֽחֲמֵ ׁ֥ש מֵאֽ ֹות: ס מְאָ ה: 19 בְּ נֵי יְהוּדָ ה עֵ ר וְאוֹנָן 19 ּבְ נֵ ֥י ה יְהּודָ֖ עֵ ֣ר וְאֹונָ �֑ן תוַּיָ֥מָ עֵ ֛רוְאֹונָ֖ן ּבְאֶ ץ֥רֶ ּכְ נָֽעַ ן: וּמִ ית עֵ ר וְאוֹנָן בְּאַרְעָ א דִכְ נָעַ ן: 20 וַהֲ ווֹ בְ נֵי יְהוּדָ ה לְ זַרְ עֲ יַתְ הוֹן 20 וַּיִֽהְ יּ֣ו בְ נֵֽי־יְהּודָ ֘ה לְמִׁשְּפְ חֹתָ ם֒ הלְׁשֵלָ֗ מִׁשְּפַ֨חַ ת֙ הַּׁשֵ ֣לָנִ֔י לְשׁ ֵ לָ ה זַרְעִ ית שׁ ֵ לָ ה לְ פֶרֶ ץ זַרְעִ ית לְפֶ֕רֶ ץמִׁשְּפַ֖חַ תהַּפַרְ צִ ֑י לְ חזֶ֕רַ תמִׁשְּפַ֖חַ הַ ּזַרְ חִֽ י: 21 וַּיִֽהְ יּ֣ו פָּרֶ ץ לְ זֶרַ ח זַרְעִ ית זָרַ ח: 21 וַהֲ ווֹ בְ נֵי פֶרֶ ץ לְחֶצְ רוֹן זַרְעִ ית חֶצְ רוֹן בְ נֵי־פֶ֔רֶ ץ לְחֶצְרֹ֕ן ת מִׁשְּפַ֖חַ הַֽחֶצְ רֹנִ ֑י לְחָמ֕ ּול מִׁשְּפַ֖חַ ת לְחָ מוּל זַרְעִ ית חָ מוּל: 22 אִלֵּ ין הֶחָֽמּולִֽ י: 22 אֵּ֛לֶה מִׁשְּפְחֹ֥תיְהּודָ֖ הלִפְקֻֽדֵיהֶ ֑םׁשִּׁשָ ֧ה זַרְ עֲ יַת יְהוּדָ ה לְמִ נְ יָנֵיהוֹן שׁ ַבְעִ ין וְשׁ ִתָּ א אַלְפִ ין וַחֲמֵשׁ מְאָ ה: 23 בְּ נֵי וְׁשִבְעִ ֛ים אֶ֖לֶףוַֽחֲמֵ ׁ֥ש מֵאֽ ֹות: ס יִשָּׂ שכָ ר לְ זַרְ עֲ יַתְ הוֹן תּ וֹלָ ע זַרְעִ ית 23 ּבְנֵ֤י יִּׂשָשכָ ר֙ לְמִׁשְּפְ חֹתָ֔ םּתֹולָ֕ ע מִׁשְּפַ֖חַ תהַּתֽ ֹולָעִ ֑י תּ וֹלָ ע לְ פֻוָּה זַרְעִ ית פּ וּנִ י: 24 לְ יָשׁ וּב זַרְעִ ית יָשׁ וּב לְשׁ ִמְ רוֹן זַרְעִ ית לְ פֻּוָ֕ה מִׁשְּפַ֖חַ תהַּפּונִֽי: 24 לְ יָׁש֕ ּוב מִׁשְּפַ֖חַ תהַ ּיָֽׁשֻבִ ֑ י שׁ ִמְ רוֹן: לְׁשִמְרֹ֕ן מִׁשְּפַ֖חַתהַּׁשִמְ רֹנִֽי:  RASHI  13 ְ ל ֶ ז רַ ח . הוּא צֹחַ ר, לְשׁ וֹ ן צֹהַ ר. אֲבָ ל מִשׁ ְפּ ַחַ ת אֹהַ ד הוּא יוֹ ב הָאָ מוּר בְּיוֹרְ דֵ י מִ צְרַ יִם, כִּ י כָ ל הַמִּשׁ ְפּ ָחוֹ ת בָּטְ לָה, וְכֵ ן חֲמִשּׁ ָ ה מִשּׁ ֵבֶ ט בִּ נְ יָמִ ין, שׁ ֶ הֲרֵ י בַּעֲ שָׂרָ ה בָנִ ים נִקְרְ אוּ עַ ל שׁ ֵ ם יוֹרְ דֵ י מִ צְרַ יִם, וְהַ נּוֹ לָדִ ין מִשּׁ ָ ם וָהָלְאָ ה יָרַ ד לְמִ צְרַ יִם וְכָ אן לֹא מָ נָה אֶ ּלָא חֲמִשּׁ ָ ה, וְכֵ ן אֶצְבּ ֹן לֹא נִקְרְ אוּ הַמִּשׁ ְפּ ָחוֹ ת עַ ל שׁ ְמָ ם, חוּץ מִמִּשׁ ְפְּחוֹ ת אֶפְרַ יִם לְ גָד, הֲרֵ י שׁ ֶבַ ע מִשׁ ְפּ ָחוֹ ת. וּמָ צָאתִ י בִּ גְמָרָ א יְרוּשׁ ַ לְמִ ית12, וּמְ נַשּׁ ֶ ה שׁ ֶ נּוֹלְ דוּ ּכֻלָם בְּמִ צְרַ יִם, וְאַרְ דְּ וְ נַעֲמָ ן בְּ נֵי בֶּלַע בֶּ ן שׁ ֶכְּשׁ ֶמֵּ ת אַ הֲ רֹן נִסְתַּ ְּ לקוּ עַ נְ נֵי כָבוֹ ד, וּבָ אוּ הַכְּ נַעֲנִ ים בִּ נְ יָמִ ין. וּמָ צָאתִ י בִּיסוֹדוֹ שׁ ֶ ל רַ בִּ י מֹשׁ ֶ ה הַדַּרְשׁ ָ ן, שׁ ֶ ּיָרְ דָ ה לְהִ ּלָחֵ ם בְּ יִשְׂרָ אֵ ל, וְ נָתְ נוּ לֵב לַחֲזֹר לְמִ צְרַ יִם, וְחָזְרוּ אִמָּ ן לְמִ צְרַ יִם כְּשׁ ֶהָ יְתָ ה מְ עֻבֶּרֶ ת מֵהֶ ם, לְכָ ְך נֶחְ לְ קוּ לַאֲחוֹרֵ יהֶ ם שׁ ְ מוֹ נָה מַסָּעוֹ ת מֵ הֹר הָהָ ר לְמוֹסֵרָ ה, שׁ ֶ נֶּאֱמַ ר: לְמִשׁ ְפּ ָחוֹ ת, כְּחֶצְרוֹ ן וְחָ מוּל שׁ ֶהָ יוּ בְּ נֵי בָנִ ים לִ יהוּדָ ה, "וּבְ נֵי יִשְׂרָ אֵ ל נָסְ עוּ מִ בְּאֵ רֹת בְּ נֵי יַעֲקָ ן מוֹסֵרָ ה, שׁ ָ ם מֵ ת וְחֶבֶ ר וּמַ לְכִּיאֵ ל שׁ ֶהָ יוּ בְּ נֵי בָנִ ים שׁ ֶ ל אָשׁ ֵ ר. וְאִ ם אַ ּגָדָ ה אַ ֲ ה ֹר ן "13, וַהֲ לֹא בְּ הֹר הָהָ ר מֵ ת, וּמִמּ וֹסֵרָ ה עַ ד הֹר הָהָ ר הִ יא — הֲרֵ י טוֹ ב, וְאִ ם לָאו — אוֹמֵ ר אֲנִ י, שׁ ֶהָ יוּ לְבֶלַע שׁ ְ מוֹ נָה מַסָּעוֹ ת יֵשׁ לְמַפְרֵ עַ ? אֶ ּלָא שׁ ֶחָזְרוּ לַאֲחוֹרֵ יהֶ ם, בְּ נֵי בָנִ ים הַרְ בֵּ ה, וּמִשּׁ ְ נַיִם הַ ּלָלוּ — אַרְ דְּ וְ נַעֲמָ ן — יָצְאָ ה וְרָדְ פוּ בְּ נֵי לֵוִ י אַ חֲרֵ יהֶ ם לְהַ חֲזִירָ ם, וְהָרְ גוּ מֵהֶ ם שׁ ֶבַ ע מִכָּ ל אֶחָ ד מִשׁ ְפּ ָחָ ה רַ בָּ ה, וְנִקְרְ אוּ תּ וֹלְדוֹ ת שׁ ְאָ ר הַבָּנִ ים מִשׁ ְפּ ָחוֹ ת, וּמִ בְּ נֵי לֵוִ י נָפְ לוּ אַרְ בַּ ע מִשׁ ְפּ ָחוֹ ת: מִשׁ ְפּ ַחַ ת עַ ל שׁ ֵ ם בֶּלַע, וְתוֹלְדוֹ ת הַשּׁ ְ נַיִם הַ ּלָלוּ נִקְרְ אוּ עַ ל שׁ ְמָ ם. שׁ ִמְעִ י וְעָ ּזִיאֵ לִ י, וּמִ בְּ נֵי יִצְהָ ר לֹא נִמְ נוּ כָּ אן אֶ ּלָא מִשׁ ְפּ ַחַ ת וְכֵ ן אֲנִ י אוֹמֵ ר בִּבְ נֵי מָכִ יר, שׁ ֶ נֶּחְ לְ קוּ לִשׁ ְ נֵי מִשׁ ְפּ ָחוֹ ת — הַקָּרְ חִ י, וְהָרְ בִיעִ ית לֹא יָדַ עְתִּ י מַ ה הִ יא. וְרַ בִּ י תַ נְחוּמָ א אַחַ ת נִקְרֵ את עַ ל שׁ ְ מוֹ וְאַחַ ת נִקְרֵ את עַ ל שׁ ֵ ם ּגִלְעָ ד בְּנוֹ . דָּרַשׁ , שׁ ֶמֵּ תוּ בַּמַּ ּגֵפָ ה בִּדְ בַ ר בִּ לְעָ ם, אֲבָ ל לְפִ י הַחִסָּרוֹ ן חָמֵשׁ מִשׁ ְפּ ָחוֹ ת חָסְ רוּ מִ בָּ נָיו שׁ ֶ ל בִּ נְ יָמִ ין. כָּ אן נִתְ קַ ּיְמָ ה שׁ ֶחָסֵ ר מִשּׁ ֵבֶ ט שׁ ִמְ עוֹ ן בְּמִ נְ יָן זֶה מִמִּ נְ יָן הָרִאשׁ וֹ ן שׁ ֶבְּמִדְ בַּ ר מִקְ צָ ת נְבוּאַ ת אִמּ וֹ , שׁ ֶקְּרָ אַתּ וּ "בֶּ ן אוֹנִ י"14 — בֶּ ן אֲנִינוּתִ י, סִ ינַי, נִרְ אֶ ה שׁ ֶכָּ ל עֶ שְׂרִ ים וְאַרְ בַּ ע אֶ לֶף נָפְ לוּ מִשּׁ ִבְטוֹ שׁ ֶ ל וּבְפִ ילֶגֶשׁ בְּ גִבְעָ ה נִתְ קַ ּיְמָ ה ּכֻלָהּ . זוֹ מָ צָאתִ י בִּיסוֹדוֹ שׁ ֶ ל שׁ ִמְ עוֹ ן: 16 לְ אָ זְ נִ י . אוֹמֵ ר אֲנִ י שׁ ֶ ּזוֹ מִשׁ ְפּ ַחַ ת אֶצְבּוֹ ן, וְאֵ ינִ י רַ בִּ י מֹשׁ ֶה הַדַּרְשׁ ָ ן: יוֹדֵ עַ לָמָּ ה לֹא נִקְרֵ את מִשׁ ְפּ ַחְתּ וֹ עַ ל שׁ ְ מוֹ : 24 ְ ל ָ י שׁ ּו ב . 12. סוטה א, י. 13. דברים י, ו. 14. בראשית לה, יח.

167 Numbers 26:12-24 Pinchas

12 The descendants of Simeon according to their families: from Nemuel, who is the same as Yemuel,21 the family of the clan of Nemuel; from Yamin, the family of the clan of Yamin; from Yachin, the family of the clan of Yachin; 13 from Zerach, who is the same as Tzochar,22 the family of the clan of Zerach; from Shaul, the family of the clan of Shaul. The clan of Ohad,23 however, was killed at Moserot.24 14 These were the families of the tribe of Simeon: they numbered 22,200. This is 37,100 less than in the previous census, taken in 2449; of all the tribes, only Simeon suffered a population decrease of such magnitude. This is because all 24,000 who died in the plague at Shitim were from this tribe. 15 The descendants of Gad according to their families: from Tzefon, who is the same as Tzifyon,25 the family of the clan of Tzefon; from Chagi, the family of the clan of Chagi; from Shuni, the family of the clan of Shuni; 16 from Ozni, who is the same as Etzbon,26 the family of the clan of Ozni; from Eri, the family of the clan of Eri; 17 from Arod, who is the same as Arodi,27 the family of the clan of Arod; from Areli, the family of the clan of Areli. 18 These were families of the descendants of Gad according to those of them counted: they numbered 40,500. 19 The sons of were Er and Onan, but Er and Onan died in .28 20 The descendants of Judah according to their families: from Sheilah, the fam- ily of the clan of Sheilah; from Peretz, the family of the clan of Peretz; from Zerach, the family of the clan of Zerach. 21 The descendants of Peretz were: from Chetzron, the family of the clan of Chetzron; from Chamul, the family of the clan of Chamul. 22 These were the families of Judah according to those of them counted: they numbered 76,500. 23 The descendants of according to their families: from Tola, the family of the clan of Tola; from Puvah, the family of the clan of Puvah; 24 from Yashuv, who is the same as Yov,29 the family of the clan of Yashuv; from Shimron, the family of the clan of Shimron.

 CHASIDIC INSIGHTS  pentance—even when it is not acted upon as it repenting, especially when added to the merits we should be. have accrued throughout our protracted exile— This insight can serve to quiet any doubts that we the Torah we have learned, the commandments or others may entertain about the possibility of re- we have performed, and the martyrdom we have demption in our times. We are taught that “when suffered—is certainly enough to bring about the 31 the Jewish people repent, they will be immediately promised Redemption! redeemed.”30 But the power of just thinking about

21. Genesis 46:10; Exodus 6:15. See on Genesis 17:5 regarding name changes. 22. Genesis 46:10; Exodus 6:15; both names mean “shining.” 23. Genesis 46:10; Exodus 6:15. 24. Above, on 21:4. 25. Genesis 46:16. 26. Genesis 46:16. 27. Genesis 46:16. 28. Genesis 38:7, 10. 29. Genesis 46:13. 30. , Teshuvah 7:5. 31. Likutei Sichot, vol. 33, pp. 170 ff.

167 Second Reading פינחס 25 אֵּ֛לֶה מִׁשְּפְחֹ֥ת יִּׂשָשכָ֖ר לִפְקֻֽדֵיהֶ ֑ם אַרְ ּבָעָ ֧הוְׁשִּׁשִ ֛ים  ONKELOS  25 אִלֵּ ין זַרְ עֲ יַת יִשָּׂ שכָ ר לְמִ נְ יָנֵיהוֹן אֶ֖לֶףּוׁשְ לׁ֥ש מֵאֽ ֹות: ס שׁ ִתִּ ין וְאַרְבְּעָ א אַלְפִ ין וּתְ לַ ת מְאָ ה: 26 בְּ נֵי זְבוּלֻ ן לְ זַרְ עֲ יַתְ הוֹן לְ סֶרֶ ד 26 ּבְנֵ֣י זְבּולֻן֘ לְמִׁשְּפְ חֹתָ ם֒ דלְסֶ֗רֶ מִׁשְּפַ֨חַ ת֙ הַּסַרְּדִ ֔ י זַרְעִ ית סֶרֶ ד לְאֵ לוֹן זַרְעִ ית אֵ לוֹן לְאֵלֹ֕ון מִׁשְּפַ֖חַ תהָאֵֹֽלנִ ֑י לְ יַ֨חְ ללְאֵ֔ מִׁשְּפַ֖חַ ת הַ ּיַחְ לְאֵלִֽ י: לְ יַחְלְאֵ ל זַרְעִ ית יַחְלְאֵ ל: 27 אִלֵּ ין זַרְעִ ית זְבוּלֻ ן לְמִ נְ יָנֵיהוֹן שׁ ִתִּ ין 27 אֵּ֛לֶה מִׁשְּפְחֹ֥תהַ ּזְבֽ ּוֹלנִ֖י לִפְקֻֽדֵיהֶ ֑ם ׁשִּׁשִ ֥ים אֶ֖לֶף וַֽחֲמֵ ׁ֥ש אַלְפִ ין וַחֲמֵשׁ מְאָ ה: 28 בְּ נֵי יוֹסֵ ף מֵאֽ ֹות: ס לְ זַרְ עֲ יַתְ הוֹן מְ נַשּׁ ֶ ה וְאֶפְרָ יִם: 29 בְּ נֵי מְ נַשּׁ ֶ ה לְמָכִ יר זַרְעִ ית מָכִ יר וּמָכִ יר 28 ּבְנֵ ֥ייֹוסֵ֖ף לְמִׁשְּפְ חֹתָ ֑ם מְ נַּׁשֶ֖ה וְאֶפְרָֽ יִם: 29 ּבְ נֵ ֣י מְ נַּׁשֶ֗ ה אוֹלִ יד יָת גִּלְעָ ד לְ גִלְעָ ד זַרְעִ ית גִּלְעָ ד: 30 אִלֵּ ין בְּ נֵי גִלְעָ ד אִ יעֶ זֶר לְמָכִ יר֙ מִׁשְּפַ ֣חַ ת ֔הַּמָֽכִירִ י ירּומָכִ֖ הֹולִ ֣יד אֶ ת־ּגִלְעָ ֑ד לְגִלְעָ֕ ד זַרְעִ ית אִ יעָ זֶר לְחֵלֶ ק זַרְעִ ית חֵלֶ ק: תמִׁשְּפַ֖חַ הַּגִלְעָדִֽ י: 30 ֚אֵ ּלֶה ּבְ נֵ ֣י דגִלְעָ֔ אִ יעֶ֕ זֶר מִׁשְּפַ֖חַ ת 31 וְאַשְׂ רִיאֵ ל זַרְעִ ית אַשְׂ רִיאֵ ל וְשׁ ֶ כֶ ם זַרְעִ ית שׁ ֶ כֶ ם: 32 וּשׁ ְמִ ידָ ע הָאִֽ יעֶזְרִ י ֑ לְחֵ֕ לֶקמִׁשְּפַ֖חַ ת הַֽחֶלְקִֽ י: 31 וְאַׂ֨שְרִ ליאֵ֔ מִׁשְּפַ֖חַ ת זַרְעִ ית שׁ ְמִ ידָ ע וְחֵפֶ ר זַרְעִ ית חֵפֶ ר: הָֽאַׂשְרִֽ אֵלִ ֑יוְׁשֶ֕ כֶםמִׁשְּפַ֖חַ תהַּׁשִכְמִֽ י: 32 ע ּוׁשְמִידָ֕ מִׁשְּפַ֖חַ ת 33 וּצְ לָפְחָ ד בַּ ר חֵפֶ ר לָ א הֲ ווֹ לֵהּ בְּ נִ ין אֱלָהֵ ין בְּ נָן וְשׁ וּם בְּ נַת צְ לָפְחָ ד הַּׁשְמִֽידָעִ ֑י וְחֵ֕פֶ רמִׁשְּפַ֖חַ ת הַֽחֶפְרִֽ י: 33 ּוצְ ֣דלָפְחָ ּבֶן־חֵ֗פֶ ר מַחְ לָ ה וְנֹעָ ה חָגְלָ ה מִלְכָּ ה וְתִרְצָ ה: 34 אִלֵּ ין זַרְ עֲ יַת מְ נַשּׁ ֶ ה וּמִ נְ יָנֵיהוֹן ֹלא־הָ֥יּו ל֛ ֹו ּבָנִ֖יםּכִ ֣י אִ ם־ּבָ נֹ֑ותוְׁשֵ ם֙ ּבְ נֹ֣ות צְ לָפְחָ֔ ד מַחְ לָ ֣ה חַמְשׁ ִ ין וּתְ רֵ ין אַלְפִ ין וּשׁ ְ בַ ע מְאָ ה: הוְנֹעָ֔ חָ ֥הגְלָ מִלְּכָ֖ה וְתִרְ צָֽ ה: 34 אֵּ֖לֶה מִׁשְּפְחֹ֣ת מְ נַּׁשֶ ֑ה 35 אִלֵּ ין בְּ נֵי אֶפְרַ יִם לְ זַרְ עֲ יַתְ הוֹן לְשׁ וּתֶלַ ח זַרְעִ ית שׁ וּתֶלַ ח לְ בֶכֶ ר ּופְקֻ ֣דֵ יהֶ֔ם ׁשְ נַ ֧יִם �וַֽחֲמִּׁשִ ֛ים אֶ֖לֶף ֥עּוׁשְבַ מֵאֽ ֹות: ס זַרְעִ ית בֶּכֶ ר לְתַחַ ן זַרְעִ ית תָּחַ ן: וְאִלֵּ ין בְּ נֵי שׁ וּתָלַ ח לְעֵרָ ן 35 אֵּ֣לֶה בְ נֵֽי־אֶפְרַ ֘יִם֘ לְמִׁשְּפְ חֹתָ ם֒ לְׁשּותֶ֗ לַחמִׁשְּפַ֨חַ ת֙ 36 זַרְעִ ית עֵרָ ן: 37 אִלֵּ ין זַרְ עֲ יַת בְּ נֵי הַּׁשֻ ֣תַלְחִ֔ ילְבֶ֕ כֶ רמִׁשְּפַ֖חַ ת הַּבַכְרִ י ֑ לְתַ֕חַ ןמִׁשְּפַ֖חַ ת אֶפְרַ יִם לְמִ נְ יָנֵיהוֹן תְּ לָתִ ין וּתְ רֵ ין אַלְפִ ין וַחֲמֵשׁ מְאָ ה אִלֵּ ין בְּ נֵי הַּֽתַֽ חֲנִֽי: 36 וְאֵּ֖לֶהּבְ נֵ ֣יׁשּותָ ֑לַח ן לְעֵרָ֕ מִׁשְּפַ֖חַ ת הָעֵֽרָנִֽי: יוֹסֵ ף לְ זַרְ עֲ יַתְ הוֹן: 38 בְּ נֵי בִ נְ יָמִ ן 37 אֵ ּ֣לֶה מִׁשְּפְחֹ֤ת ּבְ נֵֽי־אֶפְרַ֨ יִם֙לִפְקֻ ֣דֵ םיהֶ֔ ׁשְ נַ �֧יִם ּוׁשְלׁשִ ֛ים לְ זַרְ עֲ יַתְ הוֹן לְ בֶלַ ע זַרְעִ ית בֶּלַ ע לְאַשׁ ְ בֵּ ל זַרְעִ ית אַשׁ ְ בֵּ ל לַאֲחִ ירָ ם אֶ֖לֶף וַֽחֲמֵ ׁ֣ש מֵאֹ֑ותאֵ ּ֥לֶה בְ נֵֽי־יֹוסֵ֖ף לְמִׁשְּפְ חֹתָֽ ם: ס זַרְעִ ית אֲחִ ירָ ם: 38 ּבְנֵ֣י בִ נְיָמִ ן֘לְמִׁשְּפְ חֹתָ ם֒לְבֶ֗ לַעמִׁשְּפַ֨חַ ת֙ י הַּבַלְעִ֔ לְאַׁשְ ּבֵ֕ ל ת מִׁשְּפַ֖חַ הָֽאַׁשְ ּבֵלִ ֑י ם לַֽאֲחִירָ֕ מִׁשְּפַ֖חַ ת הָֽאֲחִֽירָמִֽ י:  RASHI  36 וְאֵ ּלֶה בְּ נֵי שׁ וּתָ לַח וְגוֹ '. שׁ ְאָ ר בְּ נֵי שׁ וּתֶ לַח נִקְרְ אוּ אַתֶּ ם חֲסֵרִ ים מִמִּשׁ ְפְּחוֹ ת כָּ ל הָעַמִּ ים שׁ ֶהֵ ן שׁ ִבְעִ ים. אַ ף תוֹלְדוֹתֵיהֶ ם עַ ל שׁ ֵ ם שׁ וּתֶ לַח, וּמֵעֵרָ ן יָצְאָ ה מִשׁ ְפּ ָחָ ה זֶה הֵבַנְתִּ י מִ יסוֹדוֹ שׁ ֶ ל רַ בִּ י מֹשׁ ֶ ה הַדַּרְשׁ ָ ן, אַ ְך הֻצְרַ כְתִּ י רַ בָּ ה וְנִקְרֵ את עַ ל שׁ ְ מוֹ , וְ נֶחְשׁ ְ בוּ בְּ נֵי שׁ וּתֶ לַח לִשׁ ְתֵּ י לִפְחוֹ ת וּלְהוֹסִ יף בִּדְ בָרָ יו: 38 לַאֲחִירָ ם. הוּא אֵחִ י שׁ ֶ ּיָרַ ד מִשׁ ְפּ ָחוֹ ת. צֵ א וַחֲשׁ וֹ ב, וְתִמְ צָ א בְּ פָרָשׁ ָ ה זוֹ חֲמִשּׁ ִ ים וְשׁ ֶבַ ע לְמִ צְרַ יִם, וּלְפִ י שׁ ֶ נִּקְרָ א עַ ל שׁ ֵ ם יוֹסֵ ף שׁ ֶהָ יָה אָחִ יו וְרָ ם מִשׁ ְפּ ָחוֹ ת, וּמִ בְּ נֵי לֵוִ י שׁ ְ מוֹ נֶה, הֲרֵ י שׁ ִשּׁ ִ ים וְחָמֵשׁ , וְ זֶהוּ מִמֶּ נּוּ, נִקְרָ א אֲחִירָ ם: שׁ ֶ נֶּאֱמַ ר: "כִּ י אַתֶּ ם הַמְ עַ ט וְגוֹ '"15 — הֵ "א מְ עַ ט, חֲמִשּׁ ָ ה

15. דברים ז, ז.

168 Numbers 26:25-38 Pinchas

25 These were the families of Issachar according to those of them counted: they numbered 64,300. 26 The descendants of Zebulun according to their families: from Sered, the fam- ily of the clan of Sered; from Elon, the family of the clan of Elon; from Yachle’el, the family of the clan of Yachle’el. 27 These were the families of Zebulun according to those of them counted: they numbered 60,500. 28 The descendants of according to their families: Manasseh and . 29 The descendants of Manasseh: from , the family of the clan of Machir, and Machir’s son was . Machir had other sons, but Gilead had many chil- dren, so his family is reckoned as a clan in its own right: From Gilead, the family of the clan of Gilead. 30 Furthermore, each of Gilead’s sons had many children, so their families are also reckoned as clans in their own right: These were the descendants of Gilead: from Iezer, the family of the clan of Iezer; from Chelek, the family of the clan of Chelek; 31 from Asriel, the family of the clan of Asriel; from , the family of the clan of Shechem; 32 from Shemida, the family of the clan of Shemida; from Chefer, the family of the clan of Chefer. 33 Now Tzelofechad the son of Chefer had no sons, only daughters, and the names of Tzelofechad’s daughters were Machlah, , Chaglah, Milkah, and Tirtzah. This is not the order of their birth;32 they are listed out of birth order to indicate that they were all equally wise, as will be seen further on.33 34 These were families of Manasseh, and those of them counted were 52,700. This was 25,000 more than in the previous census, by far the biggest increase in population of all the tribes. 35 These were the descendants of Ephraim according to their families: from Shutelach, the family of the clan of Shutelach; from Becher, the family of the clan of Becher; from Tachan, the family of the clan of Tachan. 36 Shutelach’s son, Eran, had many children, so his family is reckoned as a clan in its own right. These were the descendants of Shutelach: from Eran, the family of the clan of Eran. 37 These were the families of the descendants of Ephraim according to those of them counted: they numbered 32,500. These were the descendants of Joseph ac- cording to their families. 38 The descendants of according to their families: from Bela, the fam- ily of the clan of Bela; from Ashbel, the family of the clan of Ashbel; from Achi- ram, who is the same as Eichi,34 the family of the clan of Achiram;

32. Which is given below, 36:11. 33. Rashi on 27:1 and 36:11; Likutei Sichot, vol. 8, pp. 200-206. 34. Genesis 46:21.

168 Second Reading פינחס 39 םלִׁשְפּופָ֕ תמִׁשְּפַ֖חַ הַּׁשֽ ֑ ּופָמִ י םלְחּופָ֕ מִׁשְּפַ֖חַ ת  ONKELOS  39 לִשׁ ְ פוּפָ ם זַרְעִ ית שׁ ְ פוּפָ ם הַחֽ ּופָמִֽ י: 40 וַּיִֽהְ יּ֥ובְ נֵי־בֶ֖לַע אַ ֣רְּדְ וְנַֽעֲמָ ֑ןמִׁשְּפַ֨חַ ת֙הָֽאַרְּדִ ֔ י לְ חוּפָ ם זַרְעִ ית חוּפָ ם: 40 וַהֲ ווֹ בְ נֵי בֶלַ ע אַרְדְּ וְנַעֲמָ ן זַרְעִ ית אַרְדְּ לְנַ ֣עֲמָ֔ ן תמִׁשְּפַ֖חַ הַּֽנַֽעֲמִֽ י: 41 אֵ ּ֥לֶה בְ נֵֽי־בִ ן נְיָמִ֖ לְמִׁשְּפְ חֹתָ ֑ם לְ נַעֲמָ ן זַרְעִ ית נַעֲמִ י: 41 אִלֵּ ין ּופְקֻ ֣דֵ יהֶ֔ םחֲמִּׁשָ ֧ה וְאַרְ ּבָעִ ֛ים אֶ֖לֶף וְׁשֵ ׁ֥ש מֵאֽ ֹות: ס בְּ נֵי בִ נְ יָמִ ן לְ זַרְ עֲ יַתְ הוֹן וּמִ נְ יָנֵיהוֹן אַרְבְּעִ ין וְחַמְשׁ ָ א אַלְפִ ין וְשׁ ִ ית 42 אֵּ֤לֶהבְ נֵי־דָ ן֙לְמִׁשְּפְ חֹתָ֔ םלְׁשּוחָ֕ ם מִׁשְּפַ֖חַ ת הַּׁשּֽוחָמִ ֑ י מְאָ ה: 42 אִלֵּ ין בְּ נֵי דָ ן לְ זַרְ עֲ יַתְ הוֹן אֵ ּ֛לֶה מִׁשְּפְחֹ֥ת ן ּדָ֖ לְמִׁשְּפְ חֹתָֽ ם: 43 ּכָל־מִׁשְּפְחֹ֥תהַּׁשּֽוחָמִ֖ י לְשׁ וּחָ ם זַרְעִ ית שׁ וּחָ ם אִלֵּ ין זַרְ עֲ יַת דָּ ן לְ זַרְ עֲ יַתְ הוֹן: 43 כָּ ל זַרְ עֲ יַת לִפְקֻֽדֵיהֶ ֑םאַרְ ּבָעָ ֧הוְׁשִּׁשִ ֛ים אֶ֖לֶףוְאַרְ ֥עּבַ מֵאֽ ֹות: ס שׁ וּחָ ם לְמִ נְ יָנֵיהוֹן שׁ ִתִּ ין וְאַרְבְּעָ א 44 ּבְנֵ֣י אָׁשֵר֘ לְמִׁשְּפְ חֹתָ ם֒ לְ יִמְ נָ֗ה מִׁשְּפַ֨חַ ת֙ הַ ּיִמְ נָ֔ה לְ יִׁשְ וִ֕י אַלְפִ ין וְאַרְבַּ ע מְאָ ה: 44 בְּ נֵי אָשׁ ֵ ר לְ זַרְ עֲ יַתְ הוֹן לְ יִמְ נָה זַרְעִ ית יִמְ נָה תמִׁשְּפַ֖חַ הַ ּיִׁשְ וִ ֑י לִבְרִ יעָ֕ ה מִׁשְּפַ֖חַ ת הַּבְרִ יעִֽ י: 45 לִבְ נֵ ֣י לְ יִשׁ ְ וִי זַרְעִ ית יִשׁ ְ וִי לִבְרִיעָ ה זַרְעִ ית בְרִ יעָ֔ ה לְחֵ֕בֶ רמִׁשְּפַ֖חַ ת ֑ הַֽחֶבְרִ י ללְמַ֨לְּכִיאֵ֔ מִׁשְּפַ֖חַ ת בְּרִיעָ ה: 45 לִבְ נֵי בְרִיעָ ה לְחֵבֶ ר זַרְעִ ית חֵבֶ ר לְמַלְכִּיאֵ ל זַרְעִ ית הַּמַלְּכִֽיאֵלִֽ י: 46 וְׁשֵ ֥םּבַת־אָׁשֵ֖ר ׂשָֽרַ ח: 47 אֵ ּ֛לֶהמִׁשְּפְחֹ֥ת מַלְכִּיאֵ ל: 46 וְשׁ וּם בַּ ת אִתַּ ת אָשׁ ֵ ר שָׂ רַ ח: 47 אִלֵּ ין זַרְ עֲ יַת בְּ נֵי ּבְ נֵֽי־אָׁשֵ֖ר לִפְקֻֽדֵיהֶ ֑םׁשְלׁשָ ֧ה וַֽחֲמִּׁשִ ֛ים אֶ֖לֶף וְאַרְ ּבַ ֥ע אָשׁ ֵ ר לְמִ נְ יָנֵיהוֹן חַמְשׁ ִ ין וּתְ לָתָ א מֵאֽ ֹות: ס אַלְפִ ין וְאַרְבַּ ע מְאָ ה: 48 בְּ נֵי נַפְתָּלִ י לְ זַרְ עֲ יַתְ הוֹן לְ יַחְצְאֵ ל זַרְעִ ית יַחְצְאֵ ל 48 ּבְנֵ֤י נַפְּתָ לִ י֙ לְמִׁשְּפְ םחֹתָ֔ לְ יַ֨חְצְאֵ֔ ל תמִׁשְּפַ֖חַ הַ ּיַחְצְאֵלִ ֑י לְ גוּנִ י זַרְעִ ית גּוּנִ י: 49 לְ יֵצֶ ר זַרְעִ ית לְגּונִ֕י מִׁשְּפַ֖חַ תהַּגּונִֽי: 49 לְ ריֵ֕צֶ ת מִׁשְּפַ֖חַ הַ ּיִצְרִ י ֑ לְׁשִ ּלֵ֕ ם יֵצֶ ר לְשׁ ִ לֵּ ם זַרְעִ ית שׁ ִ לֵּ ם: 50 אִלֵּ ין זַרְ עֲ יַת נַפְתָּלִ י לְ זַרְ עֲ יַתְ הוֹן וּמִ נְ יָנֵיהוֹן מִׁשְּפַ֖חַ ת הַּׁשִ ּלֵמִֽ י: 50 אֵ ּ֛לֶה מִׁשְּפְחֹ֥ת י נַפְּתָלִ֖ לְמִׁשְּפְ חֹתָ ֑ם אַרְבְּעִ ין וְחַמְשׁ ָ א אַלְפִ ין וְאַרְבַּ ע מְאָ ה: אִלֵּ ין מִ נְ יָנֵי בְּ נֵי יִשְׂ רָאֵ ל ּופְקֻ ֣דֵ םיהֶ֔ חֲמִּׁשָ ֧הוְאַרְ ּבָעִ ֛ים אֶ֖לֶףוְאַרְ ֥עּבַ מֵאֽ ֹות: 51 אֵ֗ ּלֶה 51 שׁ ִ ית מְאָ ה וְחַ ד אַלְפִ ין שׁ ְ בַ ע מְאָ ה ּפְקּודֵ יּ֙בְ נֵ ֣י יִׂשְרָ אֵ֔ לׁשֵׁש־מֵא֥ ֹות אֶ֖לֶףוָאָ ֑לֶף ֥עׁשְבַ מֵא֖ ֹות וּתְ לָתִ ין: ּוׁשְלׁשִֽ ים: פ  RASHI  39 לִשׁ ְ פוּפָ ם. הוּא מֻפִּ ים, עַ ל שׁ ֵ ם שׁ ֶהָ יָה יוֹסֵ ף שׁ ָ פוּף בֵּ ין לְפִי שׁ ֶהָ יְתָה קַ ּיֶמֶת בַּחַ ּיִים, מְ נָאָהּ כָּ אן: הָאֻמּ וֹ ת: 42 ְ ל שׁ ּו ָ ח ם . הוּא חֻשׁ ִ ים: 46 וְשׁ ֵ ם בַּ ת אָשׁ ֵ ר שָׂרַ ח.

49 from Yetzer, the family of the clan of Yetzer; from Shilem, the family of the clan of Shilem. 50 These were the families of according to their families, and those of them counted were 45,400. 51 These are those counted of the Israelites: they all numbered 601,730 (See Figure 1 and figures 2-3 on page 183).

169 Numbers 26:39-51 Pinchas

39 from Shefufam, who is the same as Mupim,35 the family of the clan of Shufam; from Chufam, who is the same as Chupim,36 the family of the clan of Chufam. The clans of Becher, Gera, Naaman, Rosh, and Ard,37 however, were killed at Moserot.38 40 Two of the sons of Bela, Ard and Naaman, had many children and are thus reckoned as clans in their own right: from Ard, the family of the clan of Ard; from Naaman, the family of the clan of Naaman. 41 These were the descendants of Benjamin according to their families, and those of them counted were 45,600. 42 The descendants of according to their families: from Shucham, who is identical to Chushim,39 the family of the clan of Shucham. These were the fami- lies of Dan. 43 All the families of the clan of Shucham, according to those of them counted, were 64,400. 44 The descendants of according to their families: from Yimnah, the fam- ily of clan of Yimnah; from Yishvi, the family of the clan of Yishvi; from Beriah, the family of the clan of Beriah. 45 The descendants of Beriah: from Chever, the family of the clan of Chever; from Malkiel, the family of the clan of Malkiel. The clan of Yishvah,40 however, was killed at Moserot.41 46 The name of Asher’s daughter was Serach.42 She is mentioned explicitly be- cause she was still alive. 47 These were the families of the de- scendants of Asher according to those of them counted: they numbered 53,400. 48 The descen- dants of Naphtali according to their families: from Yachtze’el, the family of the clan of Yachtze’el; from Guni, the family of the clan of Guni;

Figure 1: The Fourth Census

35. Ibid. 36. Ibid. 37. Ibid. 38. Above, on 21:4. 39. Genesis 46:23. 40. Genesis 46:17. 41. Above, on 21:4. 42. Genesis 46:17.

169 Third Reading פינחס

   שלישי 52 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ל־מֹׁשֶ ֥ה ּלֵאמֽ ֹ ר: 53 לָאֵ֗ ּלֶה ONKELOS 52 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: ֥קּתֵֽחָלֵ הָאָ ֛רֶ ץּבְ נַֽחֲלָ֖ה ּבְמִסְּפַ ֥ר ׁשֵמֽ ֹות: 54 ב לָרַ֗ ּתַרְ ּבֶ ה֙ 53 לְאִלֵּ ין תִּתְפְּלֵ ג אַרְעָ א בְּאַ חֲסָ נָא בְּמִ נְ יַן שׁ ְ מָהָ ן: 54 לְסַגִּיאֵ י נַֽחֲלָת֔ ֹו וְלַמְ עַ֕ ט יטּתַמְעִ֖ נַֽחֲלָת֑ ֹו אִ֚ יׁש לְפִ ֣י יופְקֻדָ֔ יֻּתַ֖ ן תַּסְ גּוּן אַ חֲסַנְתְּ הוֹן וְלִ זְעִ ירֵ י תַּ זְעֲרוּן אַ חֲסַנְתְּ הוֹן גְּבַ ר לְ פוּם מִ נְ יָנוֹהִ י נַֽחֲלָתֽ ֹו: 55 אְַך־ּבְגֹורָ֕ ל יֵֽחָלֵ֖קאֶת־הָאָ ץ ֑רֶ לִׁשְמ֥ ֹות מַ ּטֹות־ תִּתְ יְהַ ב אַ חֲסַנְתֵּהּ : 55 בְּרַ ם בְּעַדְבָ א תִּתְפְּלֵ ג אַרְעָ א לִשׁ ְ מָהַ ת שׁ ִ בְטֵ י אֲבֹתָ֖ ם יִנְחָֽ לּו: אֲבָהַתְ הוֹן יַחְסְ נוּן:  RASHI  53 לָאֵ ּלֶה תֵּ חָ לֵק הָאָרֶ ץ. וְ לֹא לַפְּ חוּתִ ים מִ בֶּ ן עֶ שְׂרִ ים, אַ ף עָלִיתִ י לִגְבוּל פְּלוֹנִ י לְשׁ ֵבֶ ט פְּלוֹנִ י", שׁ ֶ נֶּאֱמַ ר: "עַ ל פִּ י עַ ל פִּ י שׁ ֶבָּ אוּ לִכְ לַל עֶ שְׂרִ ים בְּטֶרֶ ם חִ ּלוּק הָאָרֶ ץ, שׁ ֶ הֲרֵ י ַ ה ּג ֹ ו רָ ל "17. וְ לֹא נִתְ חַ ּלְקָ ה הָאָרֶ ץ בְּמִ דָּ ה, לְפִ י שׁ ֶ ּיֵשׁ ּגְבוּל שׁ ֶבַ ע שׁ ָ נִ ים כָּבְשׁ וּ וְשׁ ֶבַ ע חִ ְּ לקוּ, לֹא נָטְ לוּ חֵ לֶק בָּאָרֶ ץ מְשׁ ֻבָּ ח מֵ חֲבֵרוֹ , אֶ ּלָא בְּשׁ וּמָ א — בֵּ ית כּוֹ ר רַ ע כְּ נֶגֶד בֵּ ית אֶ ּלָא אֵ ּלוּ שׁ ֵשׁ מֵאוֹ ת אֶ לֶף וָאֶ לֶף, וְאִ ם הָ יָה לְאֶחָ ד מֵהֶ ם סְאָ ה טוֹ ב, הַכּ ֹל לְפִ י הַדָּמִ ים: 55 לִשׁ ְ מוֹ ת מַ ּטוֹ ת אֲ בֹתָ ם. שׁ ִשּׁ ָ ה בָנִ ים לֹא נָטְ לוּ אֶ ּלָא חֵ לֶק אֲבִיהֶ ם לְבַדּוֹ : 54 ָ ל רַ ב אֵ ּלוּ יוֹצְאֵ י מִ צְרַ יִם. שׁ ִ נָּה הַכָּ תוּב נַחֲלָה זוֹ מִכָּ ל הַ נְּחָלוֹ ת תַּרְ בֶּ ה נַחֲלָתוֹ . לְשׁ ֵבֶ ט שׁ ֶהָ יָה מְרֻ בֶּ ה בְּאוֹכְלוֹסִ ין נָתְ נוּ חֵ לֶק שׁ ֶבַּתּ וֹרָ ה, שׁ ֶכָּ ל הַ נְּחָלוֹ ת הַחַ ּיִים יוֹרְשׁ ִ ים אֶ ת הַמֵּתִ ים, רַ ב, וְאַ ף עַ ל פִּ י שׁ ֶ ּלֹא הָ יוּ הַ חֲלָקִ ים שׁ ָוִ ים — שׁ ֶ הֲרֵ י הַכּ ֹל וְכָ אן מֵתִ ים יוֹרְשׁ ִ ים אֶ ת הַחַ ּיִים. כֵּיצַ ד? שׁ ְ נֵי אַחִ ים מִ ּיוֹצְאֵ י לְפִ י רִ בּ וּי הַשּׁ ֵבֶ ט חִ ְּ לקוּ הַ חֲלָקִ ים — לֹא עָ שׂוּ אֶ ּלָא עַ ל מִ צְרַ יִם שׁ ֶהָ יוּ לָהֶ ם בָּנִ ים בְּבָאֵ י הָאָרֶ ץ, לָזֶה אֶחָ ד וְ לָזֶה יְדֵ י ּגוֹרָ ל. וְהַ ּגוֹרָ ל הָ יָה עַ ל פִּ י רוּחַ הַקּ ֹדֶשׁ , כְּמוֹ שׁ ֶמְּ פֹרָשׁ שׁ ְלֹשׁ ָ ה. הָאֶחָ ד נָטַ ל חֵ לֶק אֶחָ ד, וְהַשּׁ ְלֹשׁ ָ ה נָטְ לוּ שׁ ְלֹשׁ ָ ה, בְּבָבָ א בַּתְרָ א16: אֶ לְעָ זָר הַכּ ֹהֵ ן הָ יָה מְ לֻבָּשׁ בְּ אוּרִ ים שׁ ֶ נֶּאֱמַ ר: "לָאֵ ּלֶה תֵּחָ לֵק הָאָרֶ ץ". חָזְרָ ה נַחֲלָתָ ן אֵ צֶ ל וְתֻמִּ ים, וְאוֹמֵ ר בְּ רוּחַ הַקּ ֹדֶשׁ : "אִ ם שׁ ֵבֶ ט פְּלוֹנִ י עוֹ לֶה, אֲבִ י אֲבִיהֶ ן, וְחִ ְּ לקוּ הַכּ ֹל בְּשׁ ָ וֶ ה. וְ זֶהוּ שׁ ֶ נֶּאֱמַ ר: "לִשׁ ְ מוֹ ת תְּ חוּם פְּלוֹנִ י עוֹ לֶה עִמּ וֹ ". וְהַשּׁ ְ בָטִ ים הָ יוּ כְ תוּבִ ים בִּשׁ ְ נֵים מַטּ וֹ ת אֲ בֹתָ ם יִנְחָ לוּ", שׁ ֶאַחַ ר שׁ ֶ נָּטְ לוּ הַבָּנִ ים, חִ ְּ לקוּהָ לְפִ י עָ שָׂ ר פְּתָקִ ים וּשׁ ְ נֵים עָ שָׂ ר ּגְבוּלִ ים בִּשׁ ְ נֵים עָ שָׂ ר פְּתָקִ ים, הָאָבוֹ ת שׁ ֶ ּיָצְ אוּ מִמִּ צְרַ יִם, וְאִ ּלוּ מִתְּחִ ּלָה חִ ְּ לקוּהָ לְמִ נְיַן וּבְ לָלוּם בְּקַלְפּ ֵ י, וְהַ נָּשִׂ יא מַכְ נִ יס יָדוֹ לְתוֹכָהּ וְנוֹטֵ ל שׁ ְ נֵי יוֹצְאֵ י מִ צְרַ יִם — לֹא הָ יוּ נוֹטְ לִ ין אֵ ּלוּ הָאַרְ בָּעָ ה אֶ ּלָא שׁ ְ נֵי פְתָקִ ין, עוֹ לֶה בְ יָדוֹ פּ ֶתֶ ק שׁ ֶ ל שׁ ֵ ם שׁ ִבְטוֹ וּפֶתֶ ק שׁ ֶ ל ּגְבוּל חֲלָקִים, עַכְשׁ ָ ו נָטְ לוּ אַרְ בָּעָ ה חֲלָקִ ים: הַמְּ פֹרָשׁ לוֹ , וְהַ ּגוֹרָ ל עַצְמוֹ הָ יָה צוֹ וֵחַ וְאוֹמֵ ר: "אֲנִ י הַ ּגוֹרָ ל

16. קכב, א. 17. פסוק נו.  CHASIDIC INSIGHTS  inheritor assumes the legal standing of the par- no longer limited by our finite capacities; the Torah ent and thereby automatically assumes owner- and its commandments enable us to achieve Divine ship of his parent’s property. He does not earn it, consciousness far in excess of our natural ability. nor does the parent choose to bequeath it to him; With the messianic Redemption, however, the in- he in essence becomes his parent. heritance relationship will become paramount. Our Here, the Jewish people are not a separate entity creature consciousness will both dissolve into Cre- that God chooses; they and God are, so to speak, ator consciousness and continue to exist separately; one and the same. our unique personalities will shine individually Before the Torah was given, the relationship be- even as they paradoxically exist as part of God’s ab- tween God and the Jewish people was solely on solute reality. the contractual and child-parent levels. Service of Thus, since the Land of Israel is intended to be, as God was limited; an individual could serve God we have said, the microcosm of the comprehensive and elicit Divine revelation to the extent his natu- process of making the physical world into God’s ral talents and faculties allowed, but no further. At home, its relationship to the Jewish people had to the same time, God showed the Jewish people spe- be established on all three levels: rational, suprara- cial attention due to the Divine soul they possessed tional, and intrinsic. In this way, our entry and pos- from the time of . session of the land foreshadowed the final Redemp- When the Torah was given, the free-choice rela- tion, in which our intrinsic, essential identification tionship between God and Israel was added. From with God will become the operative consciousness 46 this point on, God sets the tone in the relationship, of reality. meaning that even the service-reward reciprocity is

46. Likutei Sichot, vol. 28, pp. 176-181.

170 Numbers 26:52-55 Pinchas Dividing the Land  Third Reading 52 After Moses and Eleazar completed the census, God spoke to Moses, saying, 53 “The land will be divided among these 601,730 Israelites as an inheritance, first according to the number of their names and then according to their fathers’ estates, as will be described presently. But only those included in the present cen- sus will be considered: someone currently under 20 who turns 20 by the time the people actually conquer and divide the land will not be entitled to his own por- tion. 54 You shall give a larger inheritance to the large tribe and you shall give a smaller inheritance to a smaller tribe; each tribe shall be given an inheritance according to its number. 55 Nonetheless, the land shall be divided by , as follows: Divide the land into area-units of equal fertility, and divide the land into 12 districts, each containing a number of these area-units equal to the head count of a different tribe.43 Write the names of the 12 tribes on 12 tickets and the names of these 12 districts on 12 other tickets, and shuffle all these tickets in a box. Dress Eleazar the high priest in his priestly garments, including the urim and tumim, through which he is granted Di-  CHASIDIC INSIGHTS  53 The land will be divided: The Land of Israel was between God and Israel. We have undertaken to divided in three ways: serve God in various ways, and He has promised • by population, that is, the larger the tribe, the to reward us for our service. The portion we re- larger the portion it received, ceive from God is commensurate with the effort we exert to earn it. • by lot (which was God’s hand at work), and • through inheritance.44 On a deeper level, “portion” refers to the fact that the Jewish Divine soul is “a veritable portion In other words, the Jewish people’s connection to of God above,”45 just as a child may be seen as a the Land of Israel exists on three levels: portion of his parent. This intrinsic relationship • rationally, i.e., by their own merits, between God and the Jewish people binds them • by Divine decree, and inseparably. • by inheritance. • “Lot” refers to the suprarational relationship This is because God chose the Land of Israel to be God forged with us by giving us the Torah and the central setting in which the process of mak- making us the bearers of His message to human- ing the physical world into His home would un- ity. This was an act of absolute free will on God’s fold. The Jewish people are similarly the nation part; He was not compelled by any logical con- God chose to be the central players in this drama. siderations to choose us, anymore than a lot is Therefore, the relationship that is about to be es- compelled to fall a certain way. tablished between the chosen people and the cho- This suprarational relationship is deeper not sen land must reflect that which has been estab- only than the contractual, servicereward rela- lished between the people and God. tionship, but even than the intrinsic, parent-child The relationship between God and the Jewish relationship, since the latter also “forces” God, so people is threefold, as is stated in the daily morn- to speak, into a connection with Israel. Beyond ing liturgy: “Happy are we: how good is our por- this, God also chooses Israel of His own, supra- tion, how pleasant our lot, and how beautiful our rational volition. inheritance.” • “Inheritance” refers to the mutual identification • “Portion” refers to the contractual relationship of God and Israel. According to Jewish law, the

43. Taking into consideration the fact that firstborn sons receive a double portion (Rashi on Genesis 48:6). 44. There are a number of viewpoints in the (Bava Batra 108a ff) and classical commentaries (on these verses and the relevant portions of the ) regarding how these three interacted in assigning each family its portion of land. 45. Tanya, chapter 2, after 31:2.

170 Third Reading פינחס 56 עַל־ּפִ י֙ הַּגֹורָ֔לּתֵֽחָלֵ֖ק נַֽחֲלָתֹ֑ו ּבֵ ֥ין רַ֖ב לִמְעָֽט: ס  ONKELOS  56 עַ ל פּ וּם עַדְבָ א תִּתְפְּלֵ ג 57 וְאֵּ֨לֶה פְקּודֵ ֣י הַ ּלֵוִ י֘לְמִׁשְּפְ חֹתָ ם֒לְגֵֽרְׁש֗ ֹון מִׁשְּפַ֨חַ ת֙ אַחְ סַנְתְּ הוֹן בֵּ ין סַגִּיאֵ י לִ זְעִ ירֵ י: 57 וְאִלֵּ ין מִ נְ יָנֵי לֵ וָאֵ י לְ זַרְ עֲ יַתְ הוֹן הַּגֵ֣רְ ׁשֻּנִ֔י לִקְ הָ֕ תמִׁשְּפַ֖חַ ת הַּקְהָתִ י ֑ לִמְרָרִ י ֕ מִׁשְּפַ֖חַ ת לְ גֵרְשׁ וֹן זַרְעִ ית גֵּרְשׁ וֹן לִקְהָ ת 58 זַרְעִ ית קְהָ ת לִמְ רָרִ י זַרְעִ ית מְ רָרִ י: הַּמְרָרִֽ י: אֵ ּ֣לֶה | מִׁשְּפְחֹ֣ת לֵוִ֗י תמִׁשְּפַ֨חַ הַּלִבְ נִ֜י מִׁשְּפַ ֤חַ ת 58 אִלֵּ ין זַרְ עֲ יַת לֵוִי זַרְעִ ית לִבְ נִ י הַֽחֶבְ רֹנִי֙ מִׁשְּפַ ֤חַ תהַּמַחְ לִ י֙מִׁשְּפַ ֣חַ ת יהַּמּוׁשִ֔ מִׁשְּפַ֖חַ ת זַרְעִ ית חֶבְ רוֹן זַרְעִ ית מַחְלִ י זַרְעִ ית מוּשׁ ִ י זַרְעִ ית קֹרַ ח וּקְהָ ת אוֹלֵ ד הַּקָרְ חִ י ֑ ּוקְהָ֖ת הֹולִ ֥ד אֶ ת־עַמְרָֽ ם: 59 וְׁשֵ ֣ם | אֵ ׁ֣שֶ ת עַמְרָ֗ ם יָת עַמְ רָ ם: 59 וְשׁ וּם אִתַּ ת עַמְ רָ ם יוֹכֶבֶ ד בַּ ת לֵוִי דִּילֵידַ ת יָתַהּ לְ לֵוִי יֹוכֶ֨בֶ ד֙ ּבַ ת־לֵוִ֔י אֲׁשֶ֨ ר ֥ יָֽלְדָ ה אֹתָ ּ֛ה לְ לֵוִ֖יּבְמִצְרָ ֑יִם וַּתֵ ֣לֶד בְּמִצְ רָ יִם וִילֵידַ ת לְעַמְ רָ ם יָת אַ הֲ רֹן ם לְעַמְרָ֗ אֶֽת־אַֽ הֲרֹן֙וְאֶ ת־מֹׁשֶ֔ ה וְאֵ֖ ת מִרְ יָ ֥ם אֲחֹתָֽ ם: וְיָת מֹשׁ ֶ ה וְיָת מִרְ יָם אֲחַתְ הוֹן: 60 וְאִתְ יְלִ יד לְאַ הֲ רֹן יָת נָדָ ב וְיָת 60 וַּיִּוָלֵ ֣ד לְאַֽ הֲרֹ֔ן אֶ ב ת־נָדָ֖ וְאֶ ת־אֲבִיה֑ ּוא אֶת־אֶלְעָזָ֖ר אֲבִ יהוּא יָת אֶלְעָ זָר וְיָת אִיתָמָ ר: 61 וּמִ ית נָדָ ב וַאֲבִ יהוּא בְּקָ רוֹבֵ יהוֹן וְאֶת־אִֽיתָמָֽ ר: 61 וַּיָ֥מָ ת נָדָ֖ בוַֽאֲבִיה֑ ּוא ּבְהַקְרִ ֥םיבָ אֵ ׁש־ אֶשּׁ ָ א נוּכְ רֵיתָ א קֳדָ ם יְיָ: זָרָ֖ה לִפְ נֵ ֥י יְהוָֹֽה:  RASHI  56 עַ ל פִּ י הַ ּג וֹ רָ ל . הַ ּגוֹרָ ל הָ יָה מְדַ בֵּ ר, כְּמוֹ שׁ ֶפּ ֵרַשׁ ְתִּ י18. וּקְ צָ ת מִ ן הַ ּיִצְהָרִ י: 59 אֲשׁ ֶ ר יָלְדָ ה אֹתָהּ לְ לֵוִ י בְּמִ צְרָ יִם. מַ ִ ּגיד שׁ ֶ נִּתְ חַ ּלְקָ ה בְּ רוּחַ הַקּ ֹדֶשׁ , וְכֵ ן הוּא אוֹמֵ ר: "וַ ּיִתְּ נוּ אִשׁ ְתּ וֹ יְלָדַתָּ ה בְּמִ צְרַ יִם — לֵדָ תָהּ בְּמִ צְרַ יִם וְאֵ ין הוֹרָ תָ ה לְכָ לֵב אֶ ת חֶבְרוֹ ן"19, "עַ ל פִּ י ה' נָתְ נוּ לוֹ אֶ ת הָעִ יר אֲשׁ ֶ ר בְּמִ צְרַ יִם, כְּשׁ ֶ נִּכְ נְסוּ לְתוֹ ְך הַחוֹמָ ה יְלָדַתָּ ה. וְהִ יא הִשׁ ְ לִימָ ה שׁ ָ ָ א ל "20: מַ ּטוֹ ת אֲבוֹתָ ם. יָצְ אוּ ּגֵרִ ים וַעֲבָדִ ים: 58 אֵ ּ ֶ לה מִ נְיַן שׁ ִבְעִ ים, שׁ ֶ הֲרֵ י בִּפְרָ טָ ן אִ י אַתָּ ה מוֹ צֵ א אֶ ּלָא שׁ ִשּׁ ִ ים מִשׁ ְפְּ חֹת לֵוִ י. חָסֵ ר כָּ אן מִשׁ ְפּ ַחַ ת הַשּׁ ִמְעִ י וְהָעָ ּזִיאֵ לִ י וָתֵשׁ ַ ע:

18. לעיל פסוק נד. 19. שופטים א, כ. 20. יהושע יט, נ.

š A CLOSER LOOK › [55] In their father’s generation: To illustrate: Let In this scheme, each of A’s four grandchildren A and B be two contemporaries whose sons went starts off with one portion, as do both of B’s two out of Egypt and whose grandsons were includ- grandchildren. These portions revert to their fa- ed in this present census. A had two sons, A1 and ther’s virtual estates, and thus A1, B1, and B2 all A2. A1 had one son, A1a; and A2 had three sons: “inherit” one portion each from their sons, while A2a, A2b, and A2c. B had two sons, B1 and B2. B1 A2 “inherits” three portions from his three sons. had one son, B1a; and B2 had one son, B2a. If the Taking this reverse inheritance one more gener- land were divided equally between those in the ation back, A “inherits” the four portions of A1 present census, then all the grandchildren (A1a, and A2, while B “inherits” the two portions of A2a, A2b, A2c, B1a, and B2a) would get an equal B1 and B2. Now we split up A’s and B’s estates portion. If the land were divided equally among equally among their direct inheritors: A1 and A2 those who left Egypt (A1, A2, B1, and B2), then each receive two portions, while B1 and B2 each their children would not get equal portions: A1a receive one portion each. As for the next gen- would get one portion, while A2a, A2b, and A2c eration, A1a receives his father’s two portions, would each get a third of a portion. B1a and B2a while A2a, A2b, and A2c split their father’s two would also get one portion each. The Torah here, portions among them, receiving two-thirds of however, tells us to first assign each grandson a portion each. Meanwhile, B1a and B2a each a portion, and then to consider this portion as receive their fathers’ single portion. (For the part of the father’s estate and this in turn as part purpose of this illustration, none of the sons are of the grandfather’s estate. This virtual estate is firstborns, for otherwise they would receive a then redivided equally amongst the grandsons. double portion).

171 Numbers 26:56-61 Pinchas vine inspiration. Call the princes of the tribes up one by one. As each one steps for- ward, the urim and tumim will inspire Eleazar to prophesy that this prince will be given such-and-such a region. The prince will then pull two tickets from the box, and miraculously, one ticket will be that with his tribe’s name, and the other will be that of his tribe’s inheritance as just prophesied by Eleazar. The ticket on which is written the inheritance will then miraculously speak, saying, ‘I, the lot of such- and-such a region, have become the inheritance of such-and-such a tribe.’ This way, it will be clear to all that the land is not being divided arbitrarily, but fairly, by My word. Once each individual has been assigned an inheritance, consider it part of his father’s estate; then divide this father’s virtual estate equally amongst his sons. This way, they shall also inherit the land according to the names of their fathers’ tribes, i.e., according to the population of the tribes in their fathers’ generation. In this calculation, Joshua and shall be considered the fathers of the children of the 10 spies: their children will receive the spies’ children’s inheritances.47 56 Thus, the father’s inheritance shall be divided, according to the miraculous pronouncement of the lot itself, whether it would otherwise have been large or small. From all this, it is clear that converts and freed slaves, who are not part of any tribe, do not inherit any land. Also, Joshua and Caleb will not receive their inheritances according to this process, for I have promised Hebron to Caleb48 and will give Joshua an inheritance by his request.”49 The Census of the Levites 57 Moses and Eleazar also took a census of the Levites. These were the tallies of the Levites according to their families: from , the family of the clan of Gershon; from Kehat, the family of the clan of Kehat; from , the family of the clan of Merari.50 58 These were the families of : The clan of Gershon included only the family of the clan of Livni, for the clan of Shimi51 was killed at Moserot.52 The only com- plete families of the clan of Kehat were53 the family of the clan of Chevron and the family of , since the family of Uziel and most of the family of Yitzhar had been killed at Moserot.54 The clan of Merari included the family of the clan of Machli and the family of the clan of Mushi. The only remaining family of Yitzhar was the family of the clan of Korach.55 Kehat begot Amram. 59 The name of Amram’s wife was Yocheved the daughter of Levi, whom Levi’s wife had conceived before ’s family left Egypt and had borne to Levi as soon as they arrived in Egypt. Yocheved bore to Amram: Aaron, Moses, and their sister . 60 Born to Aaron were Nadav, Avihu, Eleazar, and Itamar. 61 Nadav and Avihu died when they offered an unauthorized fire before God.56 Amram’s family did not form any clans: Moses’ descendants were included in the clan of Kehat, and Aaron’s descendants—the priests—were not counted as a clan.

47. Above, 14:38; Likutei Sichot, vol. 8, p. 175, note 28. See also below, on 36:7. 48. Above, 14:24; :20. 49. Joshua 19:50. Joshua divided the land by lot after most of it had been conquered (Joshua 14:1 ff).50. Cf. above, 3:14 ff. 51. Exodus 6:17; above, 3:18. 52. Above, on 21:4. 53. Exodus 6:18; above, 3:19. 54. Above, on 21:4. 55. Exodus 6:21. 56. Leviticus 10:1-2.

171 Third Reading פינחס 62 וַּיִֽהְ יּ֣ו פְקֻֽדֵ םיהֶ֗ ׁשְלׁשָ ֤הוְעֶׂשְרִ ים֙ אֶ֔ לֶףּכָ ל־זָכָ֖ר מִ ּבֶ ן־  ONKELOS  62 וַהֲ ווֹ מִ נְ יָנֵיהוֹן עֶשְׂ רִ ין וּתְ לָתָ א חֹ֣דֶ ׁש וָמָ ֑עְ לָה ּכִ ֣י |ֹל֣א הָתְּפָֽקְד֗ ּו ּבְ תֹוְך֙ ּבְ נֵ ֣י יִׂשְרָ לאֵ֔ ּכִ֠ י אַלְפִ ין כָּ ל דְּ כוּרָ א מִבַּ ר יַרְחָ א וּלְעֵלָּ א אֲרֵ י לָ א אִתְמְ נִיאוּ בְּ גוֹ בְּ נֵי ֹלֽ א־נִּתַ ֤ן לָהֶם֙נַֽחֲלָ֔ הּבְת֖ ֹוְך ּבְ נֵ ֥י יִׂשְרָאֵֽ ל: 63 ֚אֵ ּלֶהּפְקּודֵ ֣י יִשְׂ רָאֵ ל אֲרֵ י לָ א אִתְ יְהִ יבַ ת לְ הוֹן אַ חֲסָ נָא בְּ גוֹ בְּ נֵי יִשְׂ רָאֵ ל: 63 אִלֵּ ין מֹׁשֶ֔ה וְאֶלְעָזָ֖רהַּכֹהֵ ֑ן אֲׁשֶ֨ ר ּפָֽקְד֜ ּואֶת־ּבְ נֵ ֤י יִׂשְרָ אֵ ל֙ ּבְעַֽרְ בֹ֣ ת מִ נְ יָנֵי מֹשׁ ֶ ה וְאֶלְעָ זָר כַּהֲנָא דִּ י מְ נוֹ ב מֹואָ֔ עַ֖ל יַרְ ֥ןּדֵ יְרֵחֽ ֹו: 64 ּובְאֵ֨ ּלֶהֹ֙לא־הָ ֣יָה אִ֔ יׁש מִּפְקּודֵ ֣י יָת בְּ נֵי יִשְׂ רָאֵ ל בְּמֵישׁ ְ רַ יָּא דְ מוֹאָ ב עַ ל יַרְדְּ נָא דִ ירֵ חוֹ: 64 וּבְאִלֵּ ין לָ א מֹׁשֶ֔ה וְאַֽ הֲר֖ ֹן הַּכֹהֵ ֑ן אֲׁשֶ ֥ר ּוּפָֽקְד֛ אֶת־ּבְ נֵ ֥י ל יִׂשְרָאֵ֖ ּבְמִדְ ּבַ ֥ר הֲ וָה גְבַ ר מִמִּ נְ יָנֵי מֹשׁ ֶ ה וְאַ הֲ רֹן כַּהֲנָא דִּ י מְ נוֹ יָת בְּ נֵי יִשְׂ רָאֵ ל בְּמַדְבְּרָ א סִ ינָֽי: 65 ּכִֽי־אָמַ ֤ר יְהוָֹה֙לָהֶ֔ ם מ֥ ֹות יָמֻ֖תּוּבַּמִדְ ֑רּבָ וְֹלֽ א־ דְסִ ינָי: 65 אֲרֵ י אֲמַ ר יְיָ לְ הוֹן מְמַ ת יְמוּתוּן בְּמַדְבְּרָ א וְלָ א אִשׁ ְתְּאַ ר נֹותַ ֤ר מֵהֶם֙ אִ֔ יׁש ִ֚יאִ ּכם־ּכָלֵ ֣ב ּבֶן־יְפֻּנֶ֔ה וִֽיהֹוׁשֻ֖עַ ּבִ ן־נֽ ּון: ס מִ נְּ הוֹן אֱ נַשׁ אֱלָהֵ ין כָּלֵ ב בַּ ר יְפֻנֶּה 27:1 וַּתִקְרַ֜בְ נָהּבְ נֹ֣ותצְ לָפְחָ֗ דּבֶן־חֵ ֤פֶ ר ּבֶן־ּגִלְעָדּ֙בֶ ן־ וִיהוֹשׁ ֻעַ בַּ ר נוּן: 27:1 וּקְרִיבָ א בְּ נַת צְ לָפְחָ ד בַּ ר חֵפֶ ר בַּ ר גִּלְעָ ד בַּ ר מָכִ יר מָכִ֣יר ּבֶן־מְ נַּׁשֶ֔ ה לְמִׁשְּפְחֹ֖ת מְ נַּׁשֶ ֣ה בֶ ן־יֹוסֵ ֑ףוְאֵ֨ ּלֶה֙ ׁשְמ֣ ֹות בַּ ר מְ נַשּׁ ֶ ה לְ זַרְ עֲ יַת מְ נַשּׁ ֶ ה בַ ר יוֹסֵ ף וְאִלֵּ ין שׁ ְ מָהַ ת בְּ נָתֵהּ מַחְ לָ ה נֹעָ ה ּבְ יונֹתָ֔ מַחְ לָ ֣ה הנֹעָ֔ וְחָ גְלָ ֥ה ּומִלְּכָ֖ה וְתִרְ צָֽ ה: 2 וַּֽתַֽ עֲמֹ֜דְ נָה וְחָגְלָ ה וּמִלְכָּ ה וְתִרְצָ ה: 2 וְקָמָ א קֳדָ ם מֹשׁ ֶ ה וּקְדָ ם אֶלְעָ זָר כַּהֲנָא לִפְ נֵ ֣י מֹׁשֶ֗ הוְלִפְ נֵי֙אֶלְעָזָ ֣ר ןהַּכֹהֵ֔ וְלִפְ נֵ ֥י הַּנְׂשִיאִ֖ ם וְכָ ל־ וּקְדָ ם רַבְרְבַ יָּא וְכָ ל כְּ נִשׁ ְתָּ א בִּתְ רַ ע 3 מַשׁ ְ כַּ ן זִמְ נָא לְמֵימָ ר: 3 אֲבוּנָא הָֽעֵדָ ֑ה ּפֶ ח֥תַ אֽ ֹהֶל־מֹועֵ֖ד לֵאמֽ ֹ ר: אָבִ֘ ינּו֘ מֵ ֣תּבַּמִדְ ּבָ ר֒ מִ ית בְּמַדְבְּרָ א וְהוּא לָ א הֲ וָה בְּ גוֹ וְהּ֨וא ֹלֽא־הָ יָ֜ה ּבְת֣ ֹוְך ההָֽעֵדָ֗ הַּנֹֽועָדִ ים֛ עַל־יְהוָֹ֖ה ּבַֽ עֲדַ ת־ כְ נִשׁ ְתָּ א דְּאִ זְדַּמָּ נוּ עַ ל יְיָ בִּכְ נִשׁ ְתָּ א דְ קֹרַ ח אֲרֵ י בְ חוֹבֵהּ מִ ית וּבְ נִ ין לָ א קֹ֑רַח ּכִֽי־בְחֶטְאֹ֣ו מֵ֔ת ּובָנִ֖יםֹלא־הָ ֥יּו לֽ ֹו: הֲ ווֹ לֵהּ :  RASHI  62 כִּ י לֹא הָתְפָּקְ דוּ בְּתוֹ ְך בְּ נֵי יִשְׂרָ אֵ ל. לִהְיוֹ ת נִמְ נִ ין "בָּ א יִשׁ ְמָעֵ אל בֶּ ן נְתַ נְ יָה בֶּ ן אֱלִישׁ ָמָ ע"26, בְּ יָדוּעַ שׁ ֶכָּ ל בְּ נֵי עֶ שְׂרִ ים שׁ ָ נָה, וּמַ ה טַּעַ ם?: כִּ י לֹא נִתַּ ן לָהֶ ם נַחֲלָה. הַ נִּזְכָּרִ ים עִמּ וֹ רְשׁ ָעִ ים הָ יוּ: מַחְ לָה נֹעָ ה וְגוֹ '. וּלְהַ ּלָן הוּא וְהַ נִּמְ נִ ין מִ בֶּ ן עֶ שְׂרִ ים שׁ ָ נָה הָ יוּ בְּ נֵי נַחֲלָה, שׁ ֶ נֶּאֱמַ ר: אוֹמֵ ר: "וַתִּהְ יֶינָה מַחְ לָה תִרְ צָ ה"27, מַ ִ ּגיד שׁ ֶכּ ֻּלָן שׁ ְ קוּלוֹ ת זוֹ "אִישׁ לְפִ י פְ ֻקדָ יו יֻתַּ ן נַחֲלָתוֹ "21: 64 וּבְאֵ ּלֶה לֹא הָ יָה כְזוֹ , לְפִיכָ ְך שׁ ִ נָּה אֶ ת סִדְרָ ן: 2 לִפְ נֵי מֹשׁ ֶ ה וְלִפְ נֵי אֶ לְעָ זָר. אִישׁ וְגוֹ '. אֲבָ ל עַ ל הַ נָּשׁ ִ ים לֹא נִגְזְרָ ה ְ ּגזֵרַ ת הַמְרַ ּגְלִ ים, מַ ִ ּגיד שׁ ֶ ּלֹא עָמְ דוּ לִפְ נֵיהֶ ם אֶ ּלָא בִּשׁ ְ נַת הָאַרְ בָּעִ ים, אַחַ ר לְפִ י שׁ ֶהֵ ן הָ יוּ מְ חַבְּבוֹ ת אֶ ת הָאָרֶ ץ — הָאֲ נָשׁ ִ ים אוֹמְרִ ים: שׁ ֶמֵּ ת אַ הֲ רֹן: לִפְ נֵי מֹשׁ ֶ ה. וְאַחַ ר כָּ ְך לִפְ נֵי אֶ לְעָ זָר? אֶפְשׁ ָ ר "נִתְּ נָה רֹאשׁ וְ נָשׁ וּבָ ה מִ צְרָ יְמָ ה"22, וְהַ נָּשׁ ִ ים אוֹמְ רוֹ ת: אִ ם מֹשׁ ֶ ה לֹא יָדַ ע, אֶ לְעָ זָר יוֹדֵ עַ ? אֶ ּלָא, סָרֵ ס הַמִּקְרָ א "תְּ נָה ּלָנוּ אֲחֻ ּזָה"23, לְכָ ְך נִסְמְ כָ ה פּ ָרָשׁ ַ ת בְּנוֹ ת צְ לָפְחָ ד וְדָרְשׁ ֵ הוּ, דִּ בְרֵ י רַ בִּ י יֹאשׁ ִ ּיָה. אַבָּ א חָ נָן מִשּׁ וּם רַ בִּ י אֶ לְעָ זָר לְכָ אן: 1 לְמִשׁ ְפְּ חֹת מְ נַשּׁ ֶ ה בֶ ן יוֹסֵ ף. לָמָּ ה נֶאֱמַ ר, וַהֲ לֹא אוֹמֵ ר: בְּ בֵ ית הַמִּדְרָשׁ הָ יוּ יוֹשׁ ְבִ ים, וְעָמְ דוּ לִפְ נֵי ּכֻלָם: כְּבָ ר נֶאֱמַ ר: "בֶּ ן מְ נַשּׁ ֶ ה"? אֶ ּלָא לוֹמַ ר לְ ָך: יוֹסֵ ף חִבֵּ ב 3 וְ הוּא לֹא הָ יָה וְגוֹ '. לְפִ י שׁ ֶהָ יוּ בָּאוֹ ת לוֹמַ ר: "בְּחֶטְ אוֹ אֶ ת הָאָרֶ ץ, שׁ ֶ נֶּאֱמַ ר: "וַהַעֲלִתֶ ם אֶ ת עַצְ מֹתַ י וְגוֹ '"24, מֵ ת", נִזְקְ קוּ לוֹמַ ר: "לֹא בְּחֵטְ א מִתְ לוֹנְנִ ים וְ לֹא בַּעֲדַ ת וּבְנוֹתָ יו חִבְּ בוּ אֶ ת הָאָרֶ ץ, שׁ ֶ נֶּאֱמַ ר: "תְּ נָה ּלָנוּ אֲחֻ ּזָה"25. קֹרַ ח, שׁ ֶהִ ּצוּ עַ ל הַקָּדוֹשׁ בָּ ְרוּך הוּא, אֶ ּלָא בְּחֶטְ אוֹ לְבַדּוֹ וּלְלַמֶּדְ ָך שׁ ֶהָ יוּ ּכֻלָם צַדִּ יקִ ים, שׁ ֶכָּ ל מִ י שׁ ֶמַּעֲ שָׂ יו וּמַעֲ שֵׂ י מֵ ת וְ לֹא הֶ חֱטִ יא אֶ ת אֲחֵרִ ים עִמּ וֹ ". רַ בִּ י עֲקִ יבָ א אוֹמֵ ר: אֲבוֹתָ יו סְ תוּמִ ים, וּפֵרַ ט לְ ָך הַכָּ תוּב בְּאֶחָ ד מֵהֶ ם לְ יַחֲסוֹ מְ קוֹשׁ ֵשׁ עֵצִ ים הָ יָה. וְרַ בִּ י שׁ ִמְ עוֹ ן אוֹמֵ ר: מִ ן הַמַּעְפִּילִ ים לְשׁ ֶבַ ח, הֲרֵ י זֶה צַדִּ יק בֶּ ן צַדִּ יק. וְאִ ם יִחֲסוֹ לִגְנַאי, כְּגוֹ ן הָ יָה:

21. לעיל פסוק נד. 22. במדבר יד, ד. 23. במדבר כז, ד. 24. בראשית נ, כה. 25. להלן פסוק ד. 26. מלכים ־ב כה, כה. 27. במדבר לו, יא. the daughters claimed, their father deserved a portion of the land just as if he had been counted in the census. “Furthermore,” the daughters continued, “he deserves another portion as well: He also had no sons, but had he had sons, they, too, would have received a portion of land.

172 Numbers 26:62-27:3 Pinchas

62 The tally of the Levites was 23,000, which included every male one old and over, for they were not counted among the Israelites,57 since no inheritance was given them among the Israelites.58 63 Both of these , that of the laity and that of the Levites, composed the tally taken by Moses and Eleazar the priest, who counted the Israelites in the plains of Moab, by the Jordan opposite Jericho. The eight clans together with the 57 lay clans totaled 65 clans. 64 Among these there was virtually no man who had been included in the tally taken by Moses and Aaron the priest when they counted the lay Israelites in the Sinai desert in Iyar 2449.59 65 For God had said to them, “They shall surely die in the desert,”60 and no one was left of them but Caleb the son of Yefuneh and Joshua the son of Nun. There were, however, Levites, women (Levite and non-Levite), and members of the mixed multitude from the previous generation, since God’s decree applied only to those counted in the military census.61 Laws of Inheritance 27:1 After hearing the laws concerning the division of the land, the daughters of Tzelofechad the son of Chefer, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph, came forward to argue to Moses that their father deserved a portion of the land even though he had only daughters. The daughters’ full lineage is given here in order to indicate that they were comparable to Joseph both in their righteousness and their love of the Land of Israel (Joseph had asked specifically to be buried there62). Tzelofechad’s daughters’ names were Machlah, Noah, Choglah, Milkah, and Tirtzah. Here again, they are listed out of their birth order63 to indicate that they were all equally wise.64 2 They stood before Moses—after having presented their questionbefore Eleazar the priest and before the princes—when they and the entire congregation were gathered to learn from Moses at the entrance to the Tent of Meeting,65 saying, 3 “Our father did not die in Egypt; he died in the desert. But, whereas the rest of his generation died in the desert because of God’s decree against them for fol- lowing the spies and spurning the Land of Israel, and therefore do not deserve a portion of the land, he was different.He was not in the assembly that banded to- gether against God after the spies’ report and sought to return to Egypt,66 nor was he in Korach’s assembly, who also complained about being taken out of Egypt.67 Moreover, he was not guilty of leading anyone else astray; rather, he died only for his own sin.” (Out of respect for their father, the daughters did not mention his sin explicitly. He was either the one caught gathering sticks on the , who was put to death more than a before the incident of the spies,68 or one of those who were led astray by the spies but repented after God pronounced His decree against them and sought to proceed toward the Land of Israel despite the decree.69 In ei- ther case, he was not guilty of disloyalty to the Promised Land.70) For this reason,

57. Above, 1:49. 58. Above, 18:24. 59. Numbers 1:1. 60. Above, 14:23, 29-31. 61. Above, 14:4. 62. Genesis 50:25; Exodus 13:19. 63. Given below, 36:11. 64. See above, 26:33; Likutei Sichot, vol. 8, pp. 200-206. 65. See Likutei Sichot, vol. 23, pp. 182-187. 66. Above, 14:2-3, 35. 67. Above, 16:13-14. 68. Above, 15:32. 69. Above, 14:40-45. 70. Likutei Sichot, vol. 8, pp. 171 ff.

172 Fourth Reading פינחס 4 לָּ֣מָהיִּגָרַ ע֤ ׁשֵם־אָבִ֨ ינּו֙ מִּת֣ ֹוְך מִׁשְּפַחְּת֔ ֹו ּכִ ֛י אֵ ֥ין ל֖ ֹו ּבֵ ֑ן  ONKELOS  4 לְמָ א יִתְמְ נַע שׁ ְ מָ א דַאֲבוּנָא מִ גּ וֹ ּתְ נָה־ּלָ ֣נּו אֲחֻּזָ֔ה ּבְת֖ ֹוְך ֥יאֲחֵ אָבִֽ ינּו: 5 ֥בוַּיַקְרֵ מֹׁשֶ ֛ה אֶ ת־ זַרְעִיתֵהּ אֲרֵ י לֵ ית לֵהּ בָּ ר הַ ב לָ נָא אַ חֲסָ נָא בְּ גוֹ אֲחֵ י אֲבוּנָא: 5 וְקָרֵ יב מִ ׁשְ ּפָ טָ ֖ ן לִפְ נֵ ֥י יְהוָֹֽה: פ מֹשׁ ֶ ה יָת דִּ ינְהֵ ן קֳדָ ם יְיָ: 6 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה לְמֵימָ ר: 7 יָאוּת בְּ נַת  רביעי 6 7 וַּיֹ֥אמֶ ר יְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: ןּכֵ֗ ּבְ נֹ֣ות צְ לָפְחָד֘ צְ לָפְחָ ד מְמַלְּלָ ן מִתַּ ן תִּתֵּ ן לְהֵ ן ּדֹֽבְ רֹת֒ נָתֹ֨ ן ּתִּתֵ ֤ן לָהֶם֙ אֲחֻּזַ ֣תנַֽחֲלָ֔ הּבְת֖ ֹוְך אֲחֵ ֣י אֲבִיהֶ ֑ם אֲחוּדַ ת אַ חֲסָ נָא בְּ גוֹ אֲחֵ י אֲבוּהֵ ן וְתַ עֲבַ ר יָת אַ חֲסָ נַת אֲבוּהֵ ן לְהֵ ן: וְהַֽ עֲבַרְ ּתָ ֛ אֶ ת־נַֽחֲלַ ֥ת אֲבִיהֶ֖ן לָהֶֽ ן: 8 וְאֶל־ּבְ נֵ ֥י יִׂשְרָאֵ֖ ל 8 וְעִ ם בְּ נֵי יִשְׂ רָאֵ ל תְּמַלֵּ ל לְמֵימָ ר גְּבַ ר אֲרֵי יְמוּת וּבַ ר לֵ ית לֵהּ וְתַעְבְּ רוּן ּתְדַּבֵ֣ר לֵאמֹ֑ ר ֣אִ יׁש ּכִֽ י־יָמ֗ ּות ּובֵ ן֙ אֵ ֣ין ל֔ ֹו וְהַֽ עֲבַרְ ּתֶ ֥ם אֶ ת־ יָת אַ חֲסַנְתֵּהּ לִבְרַתֵּהּ : 9 וְאִ ם לֵ ית נַֽחֲלָת֖ ֹולְבִּתֽ ֹו: 9 וְאִם־אֵ ֥ין ֹול֖ ּבַ ֑ת ּונְתַּתֶ ֥ם אֶ ת־נַֽחֲלָת֖ ֹו לֵהּ בְּרַתָּ א וְתִתְּ נוּן יָת אַ חֲסַנְתֵּהּ לַאֲ חוֹהִ י: 10 וְאִ ם לֵ ית לֵהּ אַחִ ין לְאֶחָֽ יו: 10 וְאִם־אֵ ֥ין ל֖ ֹו ֑ אַחִ ים ֥םּונְתַּתֶ אֶ ת־נַֽחֲלָת֖ ֹו לַֽאֲחֵ ֥י וְתִתְּ נוּן יָת אַ חֲסַנְתֵּהּ לַאֲחֵ י אֲבוּהִ י: 11 וְאִ ם לֵ ית אַחִ ין לַאֲבוּהִ י וְתִתְּ נוּן אָבִֽ יו: 11 וְאִם־אֵ ֣יןאַחִ ים֘ לְאָבִ יוּ֒ונְתַּתֶ ֣ם אֶ ת־נַֽחֲלָת֗ ֹו יָת אַ חֲסַנְתֵּהּ לְקָרִ יבֵהּ דְּקָרִ יב לֵהּ מִ זַּרְעִיתֵהּ וְיֵירַ ת יָתַהּ וּתְ הֵ י לִבְ נֵי לִׁשְאֵר֞ ֹו הַּקָר֥ ֹבאֵלָ ֛יו מִּמִׁשְּפַחְּת֖ ֹווְ יָרַ ׁש֣ אֹתָ ּ֑ה וְהָ֨ יְתָ֜ ה לִבְ נֵ ֤י יִשְׂ רָאֵ ל לִ גְ זֵרַ ת דִּ ין כְּמָ א דִ י פַקֵּ יד יִׂשְרָאֵ ל֙לְחֻּקַ ֣ת מִׁשְּפָ֔ט ּכַֽאֲׁשֶ ֛ר צִ ּוָ ֥ה יְהוָֹ֖ה אֶ ת־מֹׁשֶֽ ה: פ יְיָ יָת מֹשׁ ֶ ה: 12 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה סַ ק לְ טוּרָ א דַעֲבָרָאֵ י הָדֵ ין וַחֲזִי יָת 12 רוַּיֹ֤אמֶ יְהוָֹה֙אֶ הל־מֹׁשֶ֔ עֲלֵ ֛ה ֥ראֶל־הַ הָֽ עֲבָרִ֖ ים הַ ּזֶ ֑ה אַרְעָא דִּ י יְהָבִית לִבְ נֵי יִשְׂ רָאֵ ל: ּורְ אֵ ה֙אֶת־הָאָ֔רֶ ץ אֲׁשֶ ֥ר ינָתַּ֖תִ לִבְ נֵ ֥י יִׂשְרָאֵֽ ל:  RASHI  4 לָמָּ ה ּיִגָרַ ע שׁ ֵ ם אָבִ ינוּ. אָ נוּ בִּמְ קוֹ ם בֵּ ן עוֹמְ דוֹ ת, וְאִ ם וּבַעְ לָהּ יוֹרְשׁ ִ ין אוֹתָהּ , שׁ ֶ ּ"לֹא תִסּ ֹב נַחֲלָה"29 לֹא נִצְטַ וָּ ה אֵ ין הַ נְּקֵבוֹ ת חֲשׁ וּבוֹ ת זֶרַ ע — תִּתְ יַבֵּ ם אִמֵּ נוּ לְ יָבָ ם: ִכּ י אֶ ּלָא לְאוֹתוֹ הַדּוֹ ר בִּ לְבָ ד. וְכֵ ן "וְהַעֲבַרְ תֶּ ם אֶ ת נַחֲלָתוֹ אֵ ין לוֹ בֵּ ן. הָ א אִ ם הָ יָה לוֹ בֵּ ן, לֹא הָ יוּ תּ וֹבְעוֹ ת כְּ לוּם. לְבִתּ וֹ ", בְּ ּכֻלָן הוּא אוֹמֵ ר "וּנְתַתֶּ ם", וּבְבַ ת הוּא אוֹמֵ ר מַ ִ ּגיד שׁ ֶחַכְמָ נִ ּיוֹ ת הָ יוּ: 5 וַ יַּקְרֵ ב מֹשׁ ֶ ה אֶ ת מִשׁ ְפָּטָ ן. "וְהַעֲבַרְ תֶּ ם": 11 לִשׁ ְאֵרוֹ הַקָּ רֹב אֵ לָיו מִמִּשׁ ְפַּחְתּ וֹ . וְאֵ ין נִתְ עַ ּלְמָ ה הֲלָכָ ה מִמֶּ נּוּ. וְכָ אן נִפְרָ ע עַ ל שׁ ֶ נָּטַ ל עֲטָרָ ה "מִשׁ ְפּ ָחָ ה" קְ רוּיָה אֶ ּלָא מִשׁ ְפּ ַחַ ת הָאָ ב: 12 עֲ לֵה אֶ ל הַ ר לוֹמַ ר: "וְהַדָּ בָ ר אֲשׁ ֶ ר יִקְשׁ ֶ ה מִכֶּ ם תַּקְרִ בוּן אֵ לַי"28. דָּ בָ ר הָעֲבָרִ ים. לָמָּ ה נִסְמְ כָ ה לְכָ אן? כֵּיוָ ן שׁ ֶאָמַ ר הַקָּדוֹשׁ בָּ ְרוּך אַ חֵ ר: רְ אוּיָה הָ יְתָ ה פּ ָרָשׁ ָ ה זוֹ לְהִכָּתֵ ב עַ ל יְדֵ י מֹשׁ ֶ ה, הוּא: "נָתֹן תִּתֵּ ן לָהֶ ם", אָמַ ר: "אוֹתִ י צִ וָּ ה הַמָּקוֹ ם לְהַ נְחִ יל, אֶ ּלָא שׁ ֶ ּזָכוּ בְּנוֹ ת צְ לָפְחָ ד וְנִכְתְּ בָ ה עַ ל יָדָ ן: 7 כֵּ ן בְּנוֹ ת שׁ ֶמָּ א הֻתְּרָ ה הַ ְ ּגזֵרָ ה וְאֶכָּ נֵס לָאָרֶ ץ". אָמַ ר לוֹ הַקָּדוֹשׁ צְ לָפְחָ ד דֹּבְ רֹת. כְּתַרְ ּגוּמוֹ : "יָאוּת", כָּ ְך כְּ תוּבָ ה פּ ָרָשׁ ָ ה בָּ ְרוּך הוּא: ְ ּ"גזֵרָ תִ י בִּמְ קוֹמָהּ עוֹמֶדֶ ת". דָּ בָ ר אַ חֵ ר: כֵּיוָ ן זוֹ לְפָנַי בַּמָּרוֹ ם. מַ ִ ּגיד שׁ ֶרָ אֲתָ ה עֵ ינָן מַ ה שּׁ ֶ ּלֹא רָ אֲתָ ה שׁ ֶ נִּכְ נַס מֹשׁ ֶ ה לְנַחֲלַת בְּ נֵי גָד וּבְ נֵי רְ אוּבֵ ן, שָׂמַ ח וְאָמַ ר: עֵינוֹ שׁ ֶ ל מֹשׁ ֶ ה: כֵּ ן בְּנוֹ ת צְ לָפְחָ ד דֹּבְ רֹת. יָפֶ ה תָבְ עוּ. "כִּמְדֻמֶּ ה שׁ ֶהֻתַּ ר לִ י נִדְרִ י". מָשׁ ָ ל לְמֶ ְלֶך שׁ ֶ ּגָזַר עַ ל בְּנוֹ אַשׁ ְרֵ י אָדָ ם שׁ ֶהַקָּדוֹשׁ בָּ ְרוּך הוּא מוֹדֶ ה לִדְ בָרָ יו: נָ תֹ ן שׁ ֶ ּלֹא יִכָּ נֵס לְפֶתַ ח פּ ַלְטִ ין שׁ ֶ ּלוֹ . נִכְ נַס לַשּׁ ַעַ ר — וְ הוּא תִּ תּ ֵ ן . שׁ ְ נֵי חֲלָקִ ים: חֵ לֶק אֲבִיהֶ ן, שׁ ֶהָ יָה מִ ּיוֹצְאֵ י מִ צְרַ יִם, אַ חֲרָ יו, לֶחָצֵ ר — וְ הוּא אַ חֲרָ יו, לַטְּרַ קְ לִ ין — וְ הוּא אַ חֲרָ יו. וְחֶלְקוֹ עִ ם אֶחָ יו בְּ נִכְסֵ י חֵפֶ ר: ְ ו ַ ה ֲ ע ַ ב רְ תּ ָ . לְשׁ וֹ ן "הַעֲבָרָ ה" כֵּיוָ ן שׁ ֶבָּ א לִכָּ נֵס לַקִּיטוֹ ן, אָמַ ר לוֹ : "בְּ נִ י, מִכָּ אן וְאֵ ְילָך )עֶבְרָ ה( הוּא בְּמִ י שׁ ֶאֵינוֹ מַ נִּיחַ בֵּ ן לְיוֹרְשׁ וֹ . דָּ בָ ר אַ חֵ ר: אַתָּה אָ סוּר לִכָּ נֵס": עַ ל שׁ ֵ ם שׁ ֶהַבַּ ת מַעֲבֶרֶ ת נַחֲלָה מִשּׁ ֵבֶ ט לְשׁ ֵבֶ ט, שׁ ֶבְּ נָהּ

28. דברים א, יז. 29. במדבר לו, ז.

173 Numbers 27:4-12 Pinchas

4 But now, why should our father’s name be eliminated from his family, that is, why should there be no portion of land in his name,71 just because he had no son? If he would have had no children at all, our mother could have married one of his brothers, and that brother would have received a portion of the land in our father’s name.72 But since we, as our father’s children, disqualified our mother from this procedure, we should be considered his children even with regard to perpetuating his name by receiving a portion of the land.” They did not ask for five portions (as if they were sons), because they knew that if their father were to have had just one son, they would not have needed to demand anything. So in effect, all five daugh- ters were all collectively in place of this one hypothetical son.73 “And,” as they said above, “even if our father would have had a son, he still would have deserved his own portion in the land, since he was not disloyal to the land and therefore not sub- ject to God’s decree against those who were.” “Therefore,” they concluded, “give us also the estate he deserves along with our father’s brothers.”74 5 Moses brought their case before God because he had forgotten the law in such a case. God made Moses forget the law for two reasons: (a) because he had spoken a bit too self-assuredly when he told the people that he would solve any problems that the lower-level judges could not solve,75 and (b) in order that the daughters of Tzelofechad be rewarded for their righteous intentions by occasioning the prom- ulgation of this law.  Fourth Reading 6 God spoke to Moses, saying: 7 “Tzelofechad’s daughters speak correctly. The law in this case is exactly as they intuited it to be: they deserve both their father’s own portion and the por- tion that would have gone to his son, had he had one. Therefore, give, yes, you shall give them an estate of land-inheritance along with their father’s brothers, and in addition, you shall transfer their father’s inheritance from his father, Chefer, to them. 8 Furthermore, speak to the Israelites and teach them the law governing this case, saying: ‘If a man dies and has no son, you shall transfer his inheritance to his daughter. 9 If he has no daughter, you shall give his inheritance to his brothers. 10 If he has no brothers, you shall give his inheritance to his father’s brothers. 11 If his father has no brothers, you shall give his inheritance to the kinsman closest to him in his father’s family, who shall inherit it. This shall be the legal rule for the Israelites, as God commanded Moses.’ ” Preparations for Moses' Death 12 Moses thought that since God had let him conquer the territory of Sichon and and had now instructed him how to divide the land, He might have annulled His decree not to let him enter the land. God therefore said to Moses, “No, My decree remains in full force. Soon, you will go up to Mount , this particular Mountain of the Passes76—the Israelites’ previous station77—and look at the land that I have given to the Israelites.

71. This is the meaning of the idiom “perpetuating one’s name” in Genesis 48:6 and Deuteronomy 25:6. 72. Deuteronomy 25:5-6. 73. Likutei Sichot, vol. 8, p. 176, note 32. 74. Likutei Sichot, vol. 8, p. 174, note 19. 75. Deuteronomy 1:17; Exodus 18:22, 26. 76. Deu- teronomy 32:49. 77. Above, on 21:32. 173 Fourth Reading פינחס 13 וְרָאִ֣יתָ האֹתָ֔ ּהוְנֶֽאֱסַפְּתָ ֥אֶ ל־עַּמֶ֖ יָך ּגַם־אָ ּ֑תָ הּכַֽאֲׁשֶ ֥ר  ONKELOS  13 וְתֶ חֱ זֵי יָתַהּ וְתִתְכְּ נֵשׁ לְעַמָּךְ אַ ף נֶֽאֱסַ֖ף אַֽ הֲר֥ ֹן אָחִֽ יָך: 14 ּכַֽאֲׁשֶ ר֩ מְרִ יתֶ֨ ם י ּפִ֜ ּבְמִדְ ּבַ ר־ אָתְּ כְּמָ א דְאִתְכְּ נִישׁ אַ הֲ רֹן אֲחוּךְ : 14 כְּמָ א דְסָרֵבְתּ וּן עַ ל מֵימְרִ י צִ֗ ן ּבִמְרִ יבַת֙הָֽעֵדָ֔ הלְהַקְּדִ יׁשֵ ֥נִי בַּמַ֖יִם לְעֵֽינֵיהֶ ֑ם הֵ ֛ם מֵֽ י־ בְּמַדְבְּרָ א דְצִ ן בְּמַצּ וּת כְּ נִשׁ ְתָּ א מְרִ יבַ ֥ת קָדֵׁ֖ש מִדְ ּבַר־צִֽ ן: ס לְקַדָּשׁ וּתִ י בְמַ יָּא לְעֵ ינֵיהוֹן אִ נּוּן מֵ י מַצּ וּת רְקָ ם מַדְבְּרָ א דְצִ ן: 15 וּמַלֵּ יל 15 וַיְדַ ּבֵ ֣ר המֹׁשֶ֔ אֶ ל־יְהוָֹ֖ה לֵאמֽ ֹ ר: 16 ד יִפְקֹ֣ יְהוָֹ ֔ה מֹשׁ ֶ ה קֳדָ ם יְיָ לְמֵימָ ר: 16 יְמַ נֵּי יְיָ אֱלָהּ רוּחַ יָּא לְכָ ל בִּשְׂ רָ א גְּבַ ר עַ ל אֱֹלהֵ ֥י הָֽרּוחֹ֖ת ֑רלְכָל־ּבָׂשָ אִ֖ יׁש עַל־הָֽעֵדָֽ ה: 17 אֲׁשֶ ר־ כְּ נִשׁ ְתָּ א: 17 דִּ י יִפּ וֹק קֳדָמֵ יהוֹן וְדִ י יֵעוֹל קֳדָמֵ יהוֹן וְדִ י יַפֵּקִ נּוּן וְדִ י יָעֵלִ נּוּן יֵצֵ ֣א לִפְ םנֵיהֶ֗ וַֽאֲׁשֶ ֤ר יָבֹא֙ לִפְ נֵיהֶ֔ םוַֽאֲׁשֶ ֥ר יֹוֽצִיאֵ֖ ם וַֽאֲׁשֶ ֣ר וְלָ א תְ הֵ י כְּ נִשׁ ְתָּ א דַ ייָ כְּעָ נָא דִּ י לֵ ית יְבִיאֵ ֑ם וְֹל֤א תִֽהְ יֶה֙עֲדַ ֣ת יְהוָֹ ֔הּכַּצֹ֕אן אֲׁשֶ ֥ר אֵ ין־לָהֶ֖ם רֹעֶֽה: לְ הוֹן רָעֵ י: 18 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה דְּבַ ר לָךְ יָת יְהוֹשׁ ֻעַ בַּ ר נוּן גְּבַ ר דִּ י רוּחַ 18 וַּיֹ֨אמֶר יְהוָֹ ֜ה אֶ הל־מֹׁשֶ֗ קַח־לְ ָך֙ אֶ ת־יְהֹוׁשֻ ֣עַ ּבִ ן־נּ֔ון נְבוּאָ ה בֵהּ וְתִסְ מוֹךְ יָת יְדָךְ עֲ לוֹהִ י: אִ֖יׁש אֲׁשֶר־ר֣ ּוחַּב֑ ֹו ֥ וְסָֽמַכְּתָ אֶ ת־יָֽדְ ָך֖ עָלָֽיו:  RASHI  13 כַּאֲשׁ ֶ ר נֶאֱסַ ף אַ הֲרֹן אָחִ ָיך. מִכָּ אן שׁ ֶ נִּתְאַ וָּ ה מֹשׁ ֶ ה לִטּ ֹל שְׂ כַ ר שׁ ִמּ וּשׁ וֹ , שׁ ֶ ּלֹא מָשׁ מִתּ וֹ ְך הָ אֹהֶ ל". וְ זֶהוּ שׁ ֶאָמַ ר לְמִיתָתוֹ שׁ ֶ ל אַ הֲ רֹן. דָּ בָ ר אַ חֵ ר: "אֵ ין אַתָּ ה טוֹ ב מִמֶּ נּוּ — שׁ ְ לֹמֹה: "נֹצֵ ר תְּ אֵ נָה יֹאכַ ל פִּרְ יָהּ "31: אֱלֹהֵ י הָ רוּחֹת. 'עַ ל אֲשׁ ֶ ר לֹא קִדַּשׁ ְתֶּ ם'30. הָ א אִ ם קִדַּשׁ ְתֶּ ם אוֹתִ י, עֲדַ יִן לָמָּ ה נֶאֱמַ ר? אָמַ ר לְפָ נָיו: "רִ בּוֹנוֹ שׁ ֶ ל עוֹ לָם, ּגָלוּי וְ יָדוּעַ לֹא הִ ּגִיעַ זְמַ נְכֶ ם לְהִפּ ָטֵ ר". בְּ כָ ל מָקוֹ ם שׁ ֶכָּתַ ב מִיתָתָ ם, לְפָ ָנֶיך דַּ עְתּ וֹ שׁ ֶ ל כָּ ל אֶחָ ד וְאֶחָ ד, וְאֵ ינָן דּוֹמִ ין זֶה לָזֶה, כָּתַ ב סֻרְ חָ נָם, לְפִ י שׁ ֶ נִּגְזְרָ ה ְ ּגזֵרָ ה עַ ל דּוֹ ר הַמִּדְ בָּ ר לָמוּת מַ נֵּה עֲ לֵיהֶ ם מַ נְהִ יג שׁ ֶ ּיְהֵ א סוֹבֵ ל כָּ ל אֶחָ ד וְאֶחָ ד לְפִ י בַּמִּדְ בָּ ר בֶּעָוֹ ן שׁ ֶ ּלֹא הֶאֱמִ ינוּ, לְכָ ְך בִּקֵּשׁ מֹשׁ ֶ ה שׁ ֶ ּיִכָּתֵ ב דַ עְתּ וֹ ": 17 אֲשׁ ֶ ר יֵצֵא לִפְ נֵיהֶ ם. לֹא כְּדֶרֶ ְך מַ לְכֵ י הָאֻמּ וֹ ת, סֻרְ חָנוֹ , שׁ ֶ ּלֹא יֹאמְ רוּ: אַ ף הוּא מִ ן הַמַּמְרִ ים הָ יָה. מָשׁ ָ ל שׁ ֶ ּיוֹשׁ ְבִ ים בְּבָתֵּיהֶ ם וּמְשׁ ַ ּלְחִ ין אֶ ת חֵילוֹתֵיהֶ ם לַמִּ לְחָמָ ה, לִשׁ ְתֵּ י נָשׁ ִ ים שׁ ֶ ּלוֹקוֹ ת בְּ בֵ ית דִּ ין: אַחַ ת קִ לְקְ לָה וְאַחַ ת אֶ ּלָא כְּמוֹ שׁ ֶעָ שִׂיתִ י אֲנִי, שׁ ֶ נִּלְחַמְתִּ י בְּסִיחוֹ ן וָעוֹ ג, שׁ ֶ נֶּאֱמַ ר: אָכְ לָה פּ ַ ּגֵי שׁ ְבִיעִ ית וְ כוּ'. אַ ף כָּ אן, בְּ כָ ל מָקוֹ ם שׁ ֶהִ זְכִּ יר "אַ ל תִּירָ א אֹתוֹ "32, וּכְדֶרֶ ְך שׁ ֶעָ שָׂ ה יְהוֹשׁ ֻעַ , שׁ ֶ נֶּאֱמַ ר: "וַ ּי ְֵלֶך מִיתָתָ ן, הִ זְכִּ יר סֻרְ חָ נָן, לְהוֹדִ יעַ שׁ ֶ ּלֹא הָ יְתָ ה בָהֶ ם אֶ ּלָא יְהוֹשׁ ֻעַ אֵ לָיו, וַ ּיֹאמֶ ר לוֹ הֲלָנוּ אַתָּ ה וְגוֹ '"33, וְכֵ ן בְּדָ וִ ד הוּא זוֹ בִּ לְבָ ד: 14 הֵ ם מֵ י מְרִ יבַ ת קָדֵשׁ . הֵ ם לְבַדָּ ם, אֵ ין בָּהֶ ם אוֹמֵ ר: "כִּ י הוּא יוֹ צֵ א וָבָ א לִפְ נֵיהֶ ם"34 — יוֹ צֵ א בָּ רֹאשׁ עָוֹ ן אַ חֵ ר. דָּ בָ ר אַ חֵ ר: הֵ ם שׁ ֶהִמְ רוּ בְּמָרָ ה, הֵ ם הָ יוּ שׁ ֶהִמְ רוּ וְנִכְ נָס בָּ רֹאשׁ : וַאֲשׁ ֶ ר יוֹצִיאֵ ם. בִּ ּזְכֻיוֹתָ יו: וַאֲשׁ ֶ ר יְבִיאֵ ם. בְּ יַם סוּף, הֵ ם עַצְמָ ם שׁ ֶהִמְ רוּ בְּמִדְ בַּ ר צִ ן: 15 וַיְדַ בֵּ ר מֹשׁ ֶ ה בִּ ּזְכֻיוֹתָ יו. דָּ בָ ר אַ חֵ ר: "'וַאֲשׁ ֶ ר יְבִיאֵ ם', שׁ ֶ ּלֹא תַ עֲ שֶׂ ה לוֹ אֶ ל ה' וְגוֹ '. לְהוֹדִ יעַ שׁ ִבְחָ ן שׁ ֶ ל צַדִּ יקִ ים, שׁ ֶכְּשׁ ֶ נִּפְטָרִ ין כְּדֶרֶ ְך שׁ ֶאַתָּ ה עוֹ שֶׂ ה לִ י, שׁ ֶאֵ ינִ י מַכְ נִיסָ ן לָאָרֶ ץ": 18 קַ ח מִ ן הָעוֹ לָם מַ נִּיחִ ין צָרְ כָּ ן וְעוֹסְקִ ין בְּ צָרְ כֵ י צִבּ וּר: לֵאמֹר. לְ ָך . קָחֶנּוּ בִּדְ בָרִ ים: "אַשׁ ְרֶ ָיך, שׁ ֶ ּזָכִיתָ לְהַ נְהִ יג בָּ נָיו שׁ ֶ ל אָמַ ר לוֹ : "הֲשׁ ִ יבֵנִ י אִ ם אַתָּ ה מְמַ נֶּה לָהֶ ם פּ ַרְ נָס אִ ם לָאו": מָקוֹ ם": לְ ָך . אֶ ת שׁ ֶבָּ דוּק לְ ָך, אֶ ת זֶה אַתָּ ה מַכִּ יר: ֲ א שׁ ֶ ר 16 יִפְ קֹד ה'. כֵּיוָ ן שׁ ֶשּׁ ָמַ ע מֹשׁ ֶ ה שׁ ֶאָמַ ר לוֹ הַמָּקוֹ ם: "תֵּ ן רוּחַ בּוֹ . כַּאֲשׁ ֶ ר שׁ ָאַ לְתָּ , שׁ ֶ ּיוּכַ ל לַהֲ ְלֹך כְּ נֶגֶד רוּחוֹ שׁ ֶ ל נַחֲלַת צְ לָפְחָ ד לִבְנוֹתָ יו", אָמַ ר: "הִ ּגִיעַ שׁ ָעָ ה שׁ ֶאֶתְ בַּ ע כָּ ל אֶחָ ד וְאֶחָ ד: וְסָמַכְתָּ אֶ ת יָדְ ָך עָ לָיו. תֶּ ן לוֹ מְ תֻרְ ּגְמָ ן, צְרָ כַ י, שׁ ֶ ּיִירְשׁ וּ בָ נַי אֶ ת ּגְדֻ ּלָתִ י". אָמַ ר לוֹ הַקָּדוֹשׁ בָּ ְרוּך שׁ ֶ ּיִדְ רֹשׁ בְּחַ ּי ֶָיך, שׁ ֶ ּלֹא יֹאמְ רוּ עָ לָיו: "לֹא הָ יָה לוֹ לְהָרִ ים הוּא: "לֹא כָ ְך עָלְתָ ה בְּמַ חֲשׁ ָבָ ה לְפָנַי, כְּדַ אי הוּא יְהוֹשׁ ֻעַ רֹאשׁ בִּימֵ י מֹשׁ ֶ ה":

30. דברים לב, נא. 31. משלי כז, יח. 32. במדבר כא, לד. 33. יהושע ה, יג. 34. שמואל ־א יח, טז.  CHASIDIC INSIGHTS  the Torah was vested in him. [transmitted it]to the elders….”82 True, the Sanhedrin God, however, did not command Joshua to ordain had functioned since the days of Moses, but only in one, unique successor. “Moses received the Torah the generation after Joshua did the authority of the 83 from Sinai, and transmitted it to Joshua, and Joshua Torah become fully vested in this body. Therefore, it eventually became necessary to appoint a king.84

82. Avot 1:1. 83. The president of the Sanhedrin was its greatest sage, but he did not possess the unique, absolute authority that Moses and Joshua had. 84. Likutei Sichot, vol. 23, pp. 190-197.

174 Numbers 27:13-18 Pinchas

13 And when you have seen it, you too will die and be gathered to your people, just as Aaron your brother was gathered. When you saw how he died, you hoped to die the same way,78 and I have granted your wish. 14 You must die and not enter the land because, like Aaron, you disobeyed My command in the desert of Tzin when the congregation quarreled, when you were to sanctify Me through the in their presence.”79 Moses’ and Aaron’s behav- ior with regard to these , “the waters of dispute”80 at , in the desert of Tzin, was the only reason they were not allowed into the Promised Land. 15 When Moses heard that he would soon die, he spoke to God, presenting the following request and asking Him to say whether or not He would fulfill it: 16 “Let God, the God who knows that the spirits of all flesh—that is, their dispo- sitions—are different, appoint a man over the congregation who can relate to each individual personally. 17 Let this man be a leader who will not send them to wage war while he stays home, but will, as I did, go forth before them in battle and come back from battle before them, who will lead them out to victory with his merits and bring them in safely in his merit, unlike me, who did not merit to bring them into the Promised Land. If you do this, the congregation of God will not be like without a shepherd. I believe that my sons are qualified for this position.” 18 God said to Moses, “I will appoint a successor, but it will not be one of your sons, because your disciple Joshua has earned the position by constantly learning from you and attending to you.81 Therefore, convince Joshua the son of Nun by telling him how fortunate he is to lead God’s children. You know that he is a man of spirit, as you requested. You shall lay your hand upon him, imparting some of your to him. Furthermore, provide him with an official spokesman who will deliver his legal discourses. When the people see that you are allowing him to comport himself this way with your approval, during your lifetime, they will not question his authority after your death.  CHASIDIC INSIGHTS  17 I believe my son is qualified for this position: people, the Jewish king is merely the emissary of Since kingship is indeed passed on hereditarily, the Torah and its authorized interpreters, the sag- Moses felt that his leadership should be inherited es. The Jewish government is not a monarchy but by his sons. God countered that since Joshua dedi- a theocracy; the king is subordinate to God, His cated himself totally to the study of the Torah, he Torah, and its teachers. deserved to lead the people. Of course, Moses knew that Joshua’s dedication to Torah study was supe- Thus, when the Torah’s absolute authority is vested rior to his sons’, but he thought Joshua could be the in one individual, there is no need for a second indi- next generation’s Torah authority, while his sons vidual to act as its executor. Only when the Torah’s could lead the people in the political and military authority is vested in a legislative-judicial body, i.e., arenas. the Sanhedrin, is it necessary to appoint a single in- dividual to act as king. In later generations, the leadership of the Jewish people was indeed divided between the president Such a division was not relevant in the case of of the Sanhedrin (the legislative- judicial branch of Joshua any more than it was in the case of Moses. government) and the king (the executive branch). Since Joshua—and only Joshua—was ordained di- However, despite his absolute authority over the rectly and fully by Moses, the entire authority of

78. Above, on 20:28. 79. Above, 20:12. 80. Above, 20:13. 81. Exodus 33:11.

174 Fifth Reading פינחס 19 וְהַֽ עֲמַדְ ּ֣תָ אֹת֗ ֹולִפְ נֵי֙ אֶלְעָזָ ֣ר ןהַּכֹהֵ֔ וְלִפְ נֵ֖י ּכָל־הָֽעֵדָ ֑ה  ONKELOS  19 וּתְקִ ים יָתֵהּ קֳדָ ם אֶלְעָ זָר כַּהֲנָא וְצִּוִיתָ ֥ה אֹת֖ ֹו לְעֵֽינֵיהֶֽ ם: 20 וְנָֽתַּתָ ֥ה מֵהֹֽודְ ָך֖ עָלָ ֑יו לְמַ ֣עַ ן וּקְדָ ם כָּ ל כְּ נִשׁ ְתָּ א וּתְ פַקֵּ ד יָתֵהּ לְעֵ ינֵיהוֹן: 20 וְתִתֵּ ן מִ זִּיוָךְ עֲ לוֹהִ י יִׁשְמְע֔ ּו ּכָ ל־עֲדַ֖ תּבְ נֵ ֥י יִׂשְרָאֵֽ ל: 21 וְלִפְ נֵ֨יאֶלְעָזָ ֤ר הַּכֹהֵ ן֙ בְּדִ יל דִּיקַבְּ לוּן מִ נֵּהּ כָּ ל כְּ נִשׁ ְתָּ א יַֽעֲמֹ֔ד וְׁשָ ֥אַ ל ל֛ ֹוּבְמִׁשְּפַ ֥ט הָֽאּורִ֖ יםלִפְ נֵ ֣י יְהוָֹ ֑ה עַל־ּפִ֨ יו יֵֽצְא֜ ּו דִּבְ נֵי יִשְׂ רָאֵ ל: 21 וּקְדָ ם אֶלְעָ זָר כַּהֲנָא יְקוּם וְיִשׁ ְ אַ ל לֵהּ בְּדִ ין אוּרַ יָּא וְעַל־ּפִ ֣יו יָבֹ֗ אּוה֛ ּוא וְכָל־ּבְ נֵֽי־יִׂשְרָאֵ ֥ל אִּת֖ ֹו וְכָל־הָֽעֵדָֽ ה: קֳדָ ם יְיָ עַ ל מֵימְ רֵהּ יְהוֹן נָפְקִ ין וְעַ ל מֵימְ רֵהּ יְהוֹן עָלִ ין הוּא וְכָ ל 22 וַּיַ֣עַׂש המֹׁשֶ֔ ּכַֽאֲׁשֶ ֛רצִ ּוָ ֥ה יְהוָֹ֖האֹת֑ ֹווַּיִּקַ ח ֣ אֶ ת־יְהֹוׁשֻ֗ עַ בְּ נֵי יִשְׂ רָאֵ ל עִמֵּהּ וְכָ ל כְּ נִשׁ ְתָּ א: 22 וַעֲבַ ד מֹשׁ ֶ ה כְּמָ א דִ י פַקֵּ יד יְיָ 23 וַּיַֽעֲמִדֵ֨ הּו֙ לִפְ נֵי֙ אֶלְעָזָ ֣ר ןהַּכֹהֵ֔ וְלִפְ נֵ֖י ּכָל־הָֽעֵדָֽ ה: וַּיִסְמֹ֧ ְך יָתֵהּ וּדְבַ ר יָת יְהוֹשׁ ֻעַ וַאֲקִימֵהּ קֳדָ ם אֶת־יָדָ֛ יועָלָ֖יו וַיְצַ ּוֵ ֑הּו ּכַֽאֲׁשֶ ֛רּדִ ּבֶ ֥ריְהוָֹ֖ה ּבְ יַד־מֹׁשֶֽ ה: פ אֶלְעָ זָר כַּהֲנָא וּקְדָ ם כָּ ל כְּ נִשׁ ְתָּ א: 23 וּסְמַךְ יָת יְדוֹהִ י עֲ לוֹהִ י וּפַקְּ דֵהּ  חמישי 28:1 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ל־מֹׁשֶ ֥ה ּלֵאמֽ ֹ ר: 2 ֚צַ ו אֶ ת־ כְּמָ א דִ י מַלֵּ יל יְיָ בִּידָ א דְ מֹשׁ ֶ ה: 28:1 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: ּבְנֵ ֣ייִׂשְרָ לאֵ֔ וְאָֽמַרְ ּתָ֖ אֲלֵהֶ ֑םאֶת־קָרְ ּבָנִ֨י י לַחְמִ֜ לְאִּׁשַ֗ י ֚רֵ יחַ 2 פַּקֵּ ד יָת בְּ נֵי יִשְׂ רָאֵ ל וְתֵימַ ר נִֽיחֹחִ֔י ּתִׁשְמְרּ֕ו ֥ לְהַקְרִ יב לִ֖יּבְמֽ ֹועֲדֽ ֹו: לְ הוֹן יָת קֻרְבָּנִ י לְחֵ ם סִדּ וּר לְ קֻרְבָּ נַי לְאִתְ קַבָּלָ א בְּרַעֲ וָא תִּטְּ רוּן לְקָרָבָ א קֳדָמַי בְּ זִמְ נֵהּ :

 RASHI  19 וְצִ וִּיתָ ה אֹתוֹ . עַ ל יִשְׂרָ אֵ ל: "דַּ ע, שׁ ֶטַּרְ חָנִין הֵ ם, סַרְ בָנִ ים אָמַ ר לוֹ : "וְסָמַכְתָּ אֶ ת יָדְ ָך"35, וְ הוּא עָ שָׂ ה בִּשׁ ְתֵּ י יָדָ יו, הֵ ם, עַ ל מְ נָת שׁ ֶתְּ קַבֵּ ל עָ ָלֶיך": 20 וְ נָתַתָּ ה מֵהוֹדְ ָך עָ לָיו. זֶ ה וַעֲ שָׂאוֹ כִּכְלִ י מָ לֵא וְ גָדוּשׁ וּמִ ּלְאוֹ חָכְמָתוֹ בְּעַ יִן יָפָ ה: קֵ רוּן עוֹ ר פּ ָנִ ים: מֵהוֹדְ ָך. וְ לֹא כָּ ל הוֹדְ ָך. נִמְ צִ ינוּ לְמֵדִ ין: כַּאֲשׁ ֶ ר דִּ בֶּ ר ה'. אַ ף לְעִ נְיַן הַהוֹ ד, נָתַ ן מֵהוֹדוֹ עָ לָיו: 2 צַ ו פְּ נֵי מֹשׁ ֶ ה כַּחַמָּ ה, פְּ נֵי יְהוֹשׁ ֻעַ כַּ ּלְבָ נָה: לְמַעַ ן יִשׁ ְמְ עוּ כָּ ל אֶ ת בְּ נֵי יִשְׂרָ אֵ ל. מָ ה אָ מוּר לְמַעְ לָה? "יִפְ קֹד ה'", אָמַ ר לוֹ עֲדַ ת בְּ נֵי יִשְׂרָ אֵ ל. שׁ ֶ ּיִהְ יוּ נוֹ הֲגִ ין בּוֹ כָּבוֹ ד וְ יִרְ אָ ה, כְּדֶרֶ ְך הַקָּדוֹשׁ בָּ ְרוּך הוּא: "עַ ד שׁ ֶאַתָּ ה מְ צַ וֵּנִ י עַ ל בָּ נַי — צַ וֵּ ה אֶ ת שׁ ֶ נּוֹ הֲגִ ין בְּ ָך: 21 וְלִפְ נֵי אֶ לְעָ זָר הַכּ ֹהֵ ן יַעֲ מֹד. הֲרֵ י שׁ ְ אֵ לָתְ ָך בָּ נַי עָ לַי". מָשׁ ָ ל לְבַ ת מֶ ְלֶך, שׁ ֶהָ יְתָ ה נִפְטֶרֶ ת מִ ן הָעוֹ לָם, שׁ ֶשּׁ ָאַ לְתָּ , שׁ ֶאֵ ין הַכָּבוֹ ד הַ ּזֶה זָז מִ בֵּ ית אָבִ ָיך, שׁ ֶאַ ף וְהָ יְתָ ה מְ פַקֶּדֶ ת לְבַעְ לָהּ עַ ל בָּ נֶיהָ וְ כוּ', כִּדְ אִיתָ א בְּסִפְרֵ י: יְהוֹשׁ ֻעַ יְהֵ א צָרִ ְיך לְאֶ לְעָ זָר: וְשׁ ָאַ ל לוֹ . כְּשׁ ֶ ּיִצְטָרֵ ְך לָצֵ את ָ ק רְ ָּ ב ִ נ י . זֶה הַדָּ ם: לַחְמִ י. אֵ ּלוּ אֵ מוּרִ ין, וְכֵ ן הוּא אוֹמֵ ר: לַמִּ לְחָמָ ה: עַ ל פִּ יו. שׁ ֶ ל אֶ לְעָ זָר: וְכָ ל הָעֵדָ ה. סַ נְהֶדְרִ ין: "וְהִקְטִירָ ם הַכּ ֹהֵ ן הַמִּ זְבֵּחָ ה לֶחֶ ם אִשּׁ ֶ ה"36: ְ ל אִ ׁ שּ ַ י . הַ נִּתָּ נִ ין 22 וַ יִּקַּ ח אֶ ת יְהוֹשׁ ֻעַ . לְקָחוֹ בִּדְ בָרִ ים וְהוֹדִ יעוֹ מַתַּ ן שְׂ כַ ר לְאִשּׁ ֵ י מִ זְבְּחִ י: תִּשׁ ְמְ רוּ. שׁ ֶ ּיִהְ יוּ כּ ֹהֲנִ ים וּלְוִ ּיִם וְ יִשְׂרְ אֵ לִ ים פּ ַרְ נְסֵ י יִשְׂרָ אֵ ל לְעוֹ לָם הַבָּ א: 23 וַ יִּסְ ְמֹך אֶ ת יָדָ יו. ְבּ עַ יִ ן עוֹמְדִ ין עַ ל ּגַבָּ יו. מִכָּ אן לָמְ דוּ וְתִ קְּ נוּ מַעֲמָדוֹ ת: בְּמוֹעֲדוֹ . יָפָ ה, יוֹתֵ ר וְיוֹתֵ ר מִמַּ ה שּׁ ֶ נִּצְטַ וָּ ה, שׁ ֶהַקָּדוֹשׁ בָּ ְרוּך הוּא בְּ כָל יוֹ ם הוּא מוֹעֵד הַתְּמִידִ ים: 35. לעיל פסוק יח. 36. ויקרא ג, טז.  CHASIDIC INSIGHTS  the world.87 pleasure, and He even calls it His daily “food,” the My food: The sacrifices are termed God’s “bread,” nourishment that “sustains” Him. for just as eating strengthens the connection be- The daily prayers were instituted to parallel the dai- tween the body and soul, drawing the life-force of ly sacrifices and, in the absence of the Temple, sub- the soul into the body, the sacrificial service (and stitute for them.89 It follows that our daily prayers the prayers that correspond to it) draws Divine life- also “sustain” God. If we ever doubt how important 88 force into the world. our prayers can be, even our ordinary, middle-of- Command the Israelites…My food: The constancy the- ones, we should recall that God consid- of the daily sacrifice expresses the eternal and in- ers them vital to the world’s existence and mainte- violate bond between God and the Jewish people. nance. They are as important to Him as our daily Its daily observance therefore gives God great bread is to us.90

87. Likutei Sichot, vol. 12, p. 18. 88. Likutei Torah 3:41. 89. Berachot 26b. 90. Likutei Sichot, vol. 13, pp. 103-104.

175 Numbers 27:19-28:2 Pinchas

19 And you shall present him before Eleazar the priest and before the entire con- gregation, and command him in their presence not to tolerate their stubbornness. 20 You shall bestow some of your majesty upon him, making his face shine al- most like yours, so that all the congregation of the Israelites will heed him and revere him, as they do you. 21 As for your family’s honor, know that the leader will still need the priest, a descendant of your brother, to manage the affairs of the nation: He shall stand before Eleazar the priest and seek counsel from him through the judgment of the urim and tumim before God when it appears necessary to go to war. By Eleazar’s word they shall go out to war, and by Eleazar’s word they shall come back from war—Joshua and all Israel with him, and the entire assembly of judges, that is, the Sanhedrin.” 22 Moses did as God had commanded him: he convinced Joshua to accept this post by informing him of the reward that awaits the leaders of the Jewish people in the afterlife,and presented him before Eleazar the priest and before the entire congregation. 23 He laid not one hand, as God had commanded him, but both his hands upon him, filling Joshua’s mind to overflowing with wisdom, and commanded him re- garding the Israelite’s stubbornness, and imparted some of his majesty to him so that his face shone, in accordance with what God had spoken to Moses. The Daily and Festival Offerings  Fifth Reading 28:1 God spoke to Moses after he asked Him to appoint a succes- sor, saying: 2 “I understand that you are concerned for the welfare of the people, and there- fore you asked Me to appoint a leader who will care for them after you are gone. But I am concerned that their obedience to Me so far has been out of respect for you, their devoted leader. I therefore ask you now to enjoin them to respect My wishes even after you die.85 Command the Israelites and say to them: ‘Take care to offer the daily and additional communal offerings at their prescribed times. Moreover, you shall watch over the daily offering, stationing representatives of the priests, Levites, and laity as it is burned. This applies particularly to its , which is termed “My offering,” and its fat-parts, which are termed “My food for My fire- offerings,”86 which you offerto please Me. You are to offerit to Me at its appointed time, that is, twice a day.’

 CHASIDIC INSIGHTS  2 Command the Israelites: Besides requesting a aspects of life occur through Divine providence. physical, human leader for the people, Moses also God granted this request by instituting the daily was requesting that God ensure that the people al- sacrifices, which correspond to the daily prayers. ways recognize that they are subject to Him, their The daily sacrifice/ prayer enhance our Divine leader—that He runs the world and that all awareness and recognition that there is a God in

85. See Likutei Sichot, vol. 13, pp. 99-103. 86. Leviticus 3:16.

175 Fifth Reading פינחס 3 וְאָֽמַרְ ּתָ ֣ לָהֶ֔ ם ֚זֶההָֽאִ ה ּׁשֶ֔ אֲׁשֶ ֥ר ּתַקְרִ֖ יבּו לַֽיהֹוָ ֑ה ּכְבָׂשִ֨ ים  ONKELOS  3 וְתֵימַ ר לְ הוֹן דֵּ ין קֻרְבָּ נָא דִּ י ּבְ נֵֽי־ׁשָנָ ֧ה תְמִ ֛םימִ ׁשְ נַ �֥ יִםלַּיֹ֖ום עֹלָ ֥ה תָמִֽ יד: 4 אֶת־הַּכֶ֥בֶ ׂש תְ קָרְ בוּן קֳדָ ם יְיָ אִמְּרִ ין בְּ נֵי שׁ ְ נָא שׁ ַלְמִ ין תְּ רֵ ין לְ יוֹמָ א עֲלָתָ א תְדִירָ א: אֶחָ֖דּתַֽ עֲׂשֶ ֣ה בַּבֹ֑קֶ ר וְאֵ ת֙ הַּכֶ֣בֶ ׂש הַּׁשֵנִ֔י ּתַֽ עֲׂשֶ֖ה ּבֵ ֥ין 4 יָת אִמְּ רָ א חַ ד תַּעְבֵּ ד בְּצַפְרָ א וְיָת אִמְּ רָ א תִ נְ יָנָא תַּעְבֵּ ד בֵּ ין שׁ ִמְשׁ ַ יָּא: 5 הָֽעַרְ ּבָֽיִם: ֧וַֽעֲׂשִירִ ית הָֽאֵיפָ ֛הסֹ֖לֶת לְמִ נְחָ ֑הּבְלּולָ ֛ה ּבְׁשֶ ֥מֶ ן 5 וְחַ ד מִ ן עַשְׂ רָ א בִתְ לַ ת סְאִ ין ּכָתִ֖ ית רְ בִיעִ ֥ת הַהִֽ ין: 6 עֹלַ֖תּתָמִ יד֑ הָֽ עֲׂשֻיָהּ֙בְהַ ֣ר סִ ינַ֔י סֻלְתָּ א לְמִ נְחֲתָ א דְּפִילָ א בִּמְשׁ ַ ח כְּתִישׁ ָ א רַבְ עוּת הִ ינָא: 6 עֲלָתָ א לְרֵ ֣יחַ נִיחֹ֔חַ אִּׁשֶ֖ה לַֽיהֹוָֽה: 7 וְנִסְ ּכֹו֙ רְ בִיעִ ֣ת יןהַהִ֔ לַּכֶ֖בֶ ׂש תְּדִירָ א דְּאִתְ עֲבִידָ א בְּ טוּרָ א דְסִ ינַי לְאִתְ קַבָּלָ א בְרַעֲ וָא קֻרְבָּ נָא קֳדָ ם יְיָ: הָֽאֶחָ֑ד ּבַּקֹ֗דֶ ׁשהַּסֵ ְ֛ך נֶ ֥סֶ ְךׁשֵכָ֖ר לַֽיהֹוָֽה: 8 וְאֵ ת֙ הַּכֶ֣בֶ ׂש 7 וְנִסְכֵּהּ רַבְ עוּת הִ ינָא לְאִמְּ רָ א חָ ד בְּ קֻדְשׁ ָ א יִתְ נַסַּךְ נִסּ וּךְ דַּחֲמַ ר עַתִּ יק הַּׁשֵנִ֔יּתַֽ עֲׂשֶ֖ה ּבֵ ֣ין הָֽעַרְ ּבָ ֑יִם ּכְמִ נְחַ֨ ת רהַּבֹ֤קֶ ּוכְ נִסְ ּכֹו֙ ּתַֽ עֲׂשֶ֔ ה קֳדָ ם יְיָ: 8 וְיָת אִמְּ רָ א תִ נְ יָנָא תַּעְבֵּ ד ֛האִּׁשֵ רֵ ֥יחַ נִיחֹ֖חַלַֽיהֹוָֽה: פ בֵּ ין שׁ ִמְשׁ ַ יָּא כְּמִ נְחַ ת צַפְרָ א וּכְ נִסְכֵּהּ תַּעְבֵּ ד קֻרְבַּ ן דְּמִתְ קַבֵּ ל בְּרַעֲ וָא קֳדָ ם 9 ּובְיֹום֙ תהַּׁשַּבָ֔ ׁשְ נֵֽי־כְבָׂשִ ֥יםּבְ נֵֽי־ׁשָנָ֖הּתְמִ ימִ ם ֑ ּוׁשְ נֵ ֣י יְיָ: 9 וּבְ יוֹמָ א דְשׁ ַבְּתָ א תְּ רֵ ין אִמְּרִ ין בְּ נֵי שׁ ְ נָא שׁ ַלְמִ ין וּתְ רֵ ין עֶשְׂ רוֹנִ ין עֶׂשְ רֹנִ֗יםסֹ֧לֶת מִ נְחָ ֛ה ּבְלּולָ ֥ה בַּׁשֶ֖מֶ ןוְנִסְּכֽ ֹו: 10 עֹלַ ֥ת ׁשַּבַ֖ת סֻלְתָּ א מִ נְחֲתָ א דְּפִילָ א בִמְשׁ ַ ח ּבְׁשַּבַּת֑ ֹו עַל־עֹלַ ֥ת ידהַּתָמִ֖ וְנִסְּכָּֽה: פ וְנִסְכֵּהּ : 10 עֲלַ ת שׁ ַבְּתָ א תִּתְ עֲבֵ ד בְּשׁ ַבַּתָּ א עַ ל עֲלַ ת תְּדִירָ א וְנִסְכַּהּ : 11 ּובְרָ אׁשֵ י֙ חָדְ ׁשֵיכֶ֔ ם ֥ ּתַקְרִ יבּו עֹלָ֖ה לַֽיהֹוָ ֑ה ֨ ּפָרִ ים ּבְ נֵֽי־ 11 וּבְ רֵישׁ ֵ י יַרְחֵ יכוֹן תְּ קָרְ בוּן עֲלָתָ א קֳדָ ם יְיָ תּ וֹרִ ין בְּ נֵי תוֹרֵ י תְ רֵ ין וּדְכַ ר בָקָ֤ר ׁשְ נַ֨יִם֙ וְאַ ֣יִלאֶחָ֔ד ּכְבָׂשִ ֧ים ּבְ נֵֽי־ׁשָנָ ֛ה ׁשִבְעָ֖ה ּתְמִ ימִֽ ם: חַד אִמְּרִין בְּ נֵי שׁ ְ נָא שׁ ַבְעָא שׁ ַלְמִ ין:  RASHI  3 וְאָמַרְתָּ לָהֶם. אַ זְהָרָ ה לְבֵ ית דִּ ין: שׁ ְ נַ יִ ם לַ יּ וֹ ם. כִּפְשׁ וּטוֹ . שׁ ֶטְּ עוּנָה כֶּלִ י: 7 וְ נִ סְ כּ וֹ . יַיִן: בַּ קּ ֹ דֶ שׁ הַ סֵּ ְך . עַ ל הַ מִּ זְ בּ ֵ חַ וְעִקָּרוֹ בָּ א לְלַמֵּ ד, שׁ ֶ ּיִהְ יוּ נִשׁ ְ חָטִ ין כְּ נֶגֶד הַ ּיוֹ ם — תָּמִ יד יִתְ נַסְּ כוּ: נֶסֶ ְך שׁ ֵ כָ ר. יַיִן הַמְשׁ ַכֵּ ר, פְּרָ ט לְ יַיִן מִ ּגִתּ וֹ : 8 רֵ י ַ ח שׁ ֶ ל שׁ ַחַ ר בַּמַּעֲרָ ב וְשׁ ֶ ל בֵּ ין הָעַרְ בַּ יִם בְּמִ זְרָ חָ ן שׁ ֶ ל טַבָּעוֹ ת: נִ י ֹח חַ . נַחַ ת רוּחַ לְפָנַי, שׁ ֶאָמַרְ תִּ י וְ נַעֲ שָׂ ה רְ צוֹנִ י: 10 עֹ לַ ת 4 אֶ ת הַכֶּבֶשׂ אֶחָ ד. אַ ף עַ ל פִּ י שׁ ֶכְּבָ ר נֶאֱמַ ר בְּ פָרָשׁ ַ ת שׁ ַבַּ ת בְּשׁ ַבַּתּ וֹ . וְ לֹא עוֹ לַת שׁ ַבָּ ת זוֹ בְּשׁ ַבָּ ת אַ חֶרֶ ת. הֲרֵ י "וְאַתָּ ה תְּ צַ וֶּ ה": "וְ זֶה אֲשׁ ֶ ר תַּ עֲ שֶׂ ה וְגוֹ '"37, הִ יא הָ יְתָ ה שׁ ֶ ּלֹא הִקְרִ יב בְּשׁ ַבָּ ת זוֹ , שׁ וֹמֵעַ אֲנִ י יַקְרִ יב שׁ ְתַּ יִם לַשּׁ ַבָּ ת אַ זְהָרָ ה לִימֵ י הַמִּ ּלוּאִ ים, וְכָ אן צִ וָּ ה לְדוֹרוֹ ת: 5 סֹלֶ ת הַבָּאָ ה? תַּ לְ מוּד לוֹמַ ר: "בְּשׁ ַבַּתּ וֹ " — מַ ִ ּגיד שׁ ֶאִ ם עָבַ ר יוֹמוֹ ְ ל מִ ְ נ חָ ה . מִ נְחַ ת נְסָכִ ים: 6 הָעֲ שֻׂ יָה בְּהַ ר סִ ינַי. כְּאוֹתָ ן בָּטֵ ל קָרְ בָּנוֹ : עַ ל עֹלַת הַתָּמִ יד. אֵ ּלוּ מוּסָפִ ין, לְבַ ד אוֹתָ ן שׁ ֶ נַּעֲ שׂוּ בִּימֵ י הַמִּ ּלוּאִ ים. דָּ בָ ר אַ חֵ ר: "הָעֲ שֻׂ יָה בְּהַ ר סִ ינַי", שׁ ְ נֵי כְבָ שִׂ ים שׁ ֶל עוֹ לַת הַתָּמִ יד. וּמַ ִ ּגיד שׁ ֶאֵ ין קְרֵ בִ ין אֶ ּלָא הִקִּישׁ עוֹ לַת תָּמִ יד לְעוֹ לַת הַ ר סִ ינַי, אוֹתָהּ שׁ ֶ נִּתְ קָרְ בָ ה בֵּ ין שׁ ְ נֵי הַתְּמִידִ ין, וְכֵ ן בְּ כָ ל הַמּ וּסָפִ ין נֶאֱמַ ר: "עַ ל עוֹ לַת לִפְ נֵי מַתַּ ן תּ וֹרָ ה שׁ ֶכָּ תוּב בָּהּ : "וַ ּיָשֶׂ ם בָּאַ ּגָנֹת"38. מְ לַמֵּ ד הַתָּמִ יד" לְתַ לְ מוּד זֶה:

37. שמות כט, לח. 38. שמות כד, ו.  CHASIDIC INSIGHTS  6 Like the one offered up…during the week of in- was consumed on the .101 Such is the Jew’s abil- augurating the : The uniqueness of the ity to relinquish his self-consciousness and dissolve inaugural sacrifices is that Moses offered them him- into the greater reality of God. We inherit this abil- self. Since Moses was the collective, all-inclusive ity from Moses.102 soul of his generation, by offering these sacrifices he 8 A fire-offering to please God: The Maggid of paved the way for all other Jews to accomplish the Mezeritch interpreted this phrase as follows: same spiritual ends he did. Whereas parts of other A fire offering—when a Jew serves God with warmth offerings were eaten, the meat of the ascent-offering and enthusiasm—this is pleasing to God.103

101. Except for the hides, which were given to the priests. 102. Likutei Sichot, vol. 6, p. 234. 103. Or Torah, Bemidbar, p. 50.

176 Numbers 28:3-11 Pinchas

3 And you shall say to the court, which is responsible for making sure the details of this sacrifice are carried out properly: ‘This is the fire- offering that you shall offer to God: two unblemished, one-year-old lambs each day as a continual ascent-offering. 4 The one lamb you shall offer in the morning, slaughtering it while facing west, and the other lamb you shall offer in the afternoon, facing east. 5 And together with this ascent-offering, you will offer its supplementary grain- offering, as I commanded you previously:91 one-tenth of an ephah of fine flour for a grain-offering, mixed with a quarter of a hin of crushed- oil. 6 It will be a continual ascent-offering, offered like the one offered up at before the giving of the Torah92 and the one offered during the week of inau- gurating the Tabernacle: you must receive the blood in a vessel. Offer it to please Me, as a fire-offering to God. 7 Its supplementary libation shall be as I commanded you:93 one-quarter of a hin for each lamb, to be poured on the holy Altar as a libation of strong to God. 8 And the second lamb you shall offer in the afternoon. You shall offer it with the same grain-offering and libation as accompanied the morning offering, as a fire-offering to please God. 9 And in addition to the daily continual offerings, you must offer additional of- ferings on the Sabbath, on the first day of every month, and on the festivals. Even though it is otherwise forbidden to slaughter animals on the Sabbath day, I com- mand you94 to offertwo unblemished, one-year-old lambs after the morning daily offering, and two-tenths of an ephah of fine flour as a grain-offering for the two of them, mixed with half a hin of , and its wine libation, half a hin. 10 The ascent-offering of each Sabbath may be offered only on its Sabbath—but not on another Sabbath, meaning that if you miss it you cannot make it up. You must bring this offering following the morning continual ascent-offering and its grain-offering andlibation. 11 And on the first day of every month, , you shall offer an ascent- offering to God: two young bulls, one ram, and seven one-year-old lambs, all unblemished. The bulls allude to Abraham (who fed the with a bull95), the ram alludes to (in whose stead a ram was offered96), and the lambs allude to Jacob (who took his pay from ’s flock97).98 There are seven lambs because this number alludes to the covenant between God and the Jewish people.99  CHASIDIC INSIGHTS  4 In the morning…in the afternoon: The “morning” so should we keep serving Him during the difficult symbolizes the bright, happy times in life, while the periods in life. This constancy cements our relation- “evening” symbolizes the dark, difficult times. Just ship with Him and enables us to develop a true feel- as we are to serve God when things are going well, ing of closeness to Him.100

91. Above, 15:1-4. 92. Exodus 26:6. 93. Above, 15:5. 94. Rashi on Exodus 20:8. 95. Genesis 18:7. 96. Ibid. 22:13. 97. Ibid. 30:40. 98. See Likutei Sichot, vol. 23, p. 203, note 30. 99. See Genesis 21:28-30; Sichot Kodesh 5727, vol. 2, p. 301. 100. Address of 12 Tamuz 5744.

176 Sixth Reading פינחס 12 ּוׁשְלׁשָ ֣ה עֶׂשְ רֹנִ֗יםסֹ֤לֶת מִ נְחָ ה֙ ּבְלּולָ ֣ה מֶ בַּׁשֶ֔ ן לַּפָ֖ר  ONKELOS  12 וּתְ לָתָ א עֶשְׂ רוֹנִ ין סֻלְתָּ א הָֽאֶחָ ֑ד נֵ ּוׁשְ ֣י עֶׂשְ רֹנִ֗ים סֹ֤לֶתמִ נְחָ הּ֙בְלּולָ ֣ה בַּׁשֶ֔ מֶ ן לָאַ֖ יִל מִ נְחֲתָ א דְּפִילָ א בִמְשׁ ַ ח לְ תוֹרָ א חָ ד וּתְ רֵ ין עֶשְׂ רוֹנִ ין סֻלְתָּ א מִ נְחֲתָ א הָֽאֶחָֽ ד: 13 וְעִּׂשָר֣ ֹן עִּׂשָר֗ ֹון סֹ֤לֶתמִ נְחָ הּ֙בְלּולָ ֣ה בַּׁשֶ֔ מֶ ן דְּפִילָ א בִמְשׁ ַ ח לְדִכְרָ א חָ ד: 13 וְעֶשְׂ רוֹנָא עֶשְׂ רוֹנָא סֻלְתָּ א ׂשלַּכֶ֖בֶ הָֽאֶחָ ֑ד עֹלָה֙רֵ ֣יחַ נִיחֹ֔חַ אִּׁשֶ֖ה לַֽיהֹוָֽה: 14 וְנִסְ ּכֵיהֶ֗ ם מִ נְחֲתָ א דְּפִילָ א בִמְשׁ ַ ח לְאִמְּ רָ א חָ ד עֲלָתָ א לְאִתְ קַבָּלָ א בְרַעֲ וָא קֻרְבָּ נָא חֲצִ ֣י הַהִ ין֩ יִהְ יֶ֨ה רלַּפָ֜ ֧תּוׁשְלִיׁשִ הַהִ ֣ין לָאַ֗ יִל ּורְ בִיעִ ֥ת הַהִ ֛ין קֳדָ ם יְיָ: 14 וְנִסְכֵּ יהוֹן פַּלְ גוּת הִ ינָא לַּכֶ֖בֶ ׂש יָ �֑יִן זֹ֣את עֹלַ ֥ת חֹ֨דֶ ׁשּ֙בְחָדְ ׁש֔ ֹו לְחָדְ ׁשֵ֖י הַּׁשָנָֽה: יְהֵ י לְ תוֹרָ א וְתַלְתּ וּת הִ ינָא לְדִכְרָ א וְרַבְ עוּת הִ ינָא לְאִמְּ רָ א חַמְ רָ א דָּ א 15 ּוׂשְעִ֨ ירעִּזִ ֥ים אֶחָ ֛ד אתלְחַּטָ֖ לַֽיהֹוָ ֑ה ֧תעַל־עֹלַ הַּתָמִ ֛יד עֲלַ ת רֵישׁ יַרְחָ א בְּאִתְ חַדָּ תוּתֵהּ כֵּ ן לְכָ ל רֵישׁ ֵ י יַרְחֵ י שׁ ַתָּ א: 15 וּצְפִ יר יֵֽעָׂשֶ֖ה וְנִסְּכֽ ֹו: ס בַּ ר עִ זִּין חַ ד לְחַטָּאתָ א קֳדָ ם יְיָ עַ ל עֲלַ ת תְּדִירָ א יִתְ עֲבֵ ד וְנִסְכֵּהּ :  שישי 16 ּובַחֹ֣דֶ ׁש הָֽרִ אׁש֗ ֹוןּבְאַרְ ּבָעָ ֥ה עָׂשָ ֛ריֹ֖ום לַחֹ֑דֶ ׁש 16 וּבְ יַרְחָ א קַדְמָאָ ה בְּאַרְבְּעַ ת 17 עַשְׂ רָ א יוֹמָ א לְ יַרְחָ א פִּסְחָ א קֳדָ ם ּפֶ֖סַ ח לַֽיהֹוָֽה: ּובַֽחֲמִּׁשָ֨ העָׂשָ ֥ר יֹ֛וםלַחֹ֥דֶ ׁש הַ ּזֶ֖ה חָ ֑ג יְיָ: 17 וּבְחַמְשׁ ַ ת עַשְׂ רָ א יוֹמָ א ׁשִבְעַ ֣תיָמִ֔ ים מַּצ֖ ֹות יֵֽאָכֵֽל: 18 ּבַ ּיֹ֥ום הָֽרִ אׁש֖ ֹון מִקְרָ א־ לְ יַרְחָ א הָדֵ ין חַגָּא שׁ ַבְעָ א יוֹמִ ין פַּטִּ יר יִתְ אֲכֵ ל: 18 בְּ יוֹמָ א קַדְמָאָ ה קֹ֑דֶ ׁשּכָל־מְ לֶ ֥אכֶ ת עֲבֹדָ֖ הֹל֥ אתַֽ עֲׂשֽ ּו: 19 ם וְהִקְרַבְּתֶ֨ אִּׁשֶ ֤ה מְ עָרַ ע קַדִּישׁ כָּ ל עֲבִידַ ת פֻּלְחָ ן לָ א תַעְבְּ דוּן: 19 וּתְ קָרְ בוּן קֻרְבָּ נָא עֹלָה֙ לַֽיהוָֹ ֔ה ּפָרִ ֧ ים ּבְ ֛ נֵֽי־בָקָ רׁשְ נַ֖יִםוְאַ ֣יִלאֶחָ ֑ד וְׁשִבְעָ ֤ה עֲלָתָ א קֳדָ ם יְיָ תּ וֹרִ ין בְּ נֵי תוֹרֵ י תְּ רֵ ין וּדְכַ ר חָ ד וְשׁ ַבְעָ א אִמְּרִ ין בְּ נֵי שׁ ְ נָא כְבָׂשִ יםּ֙בְ נֵ ֣יׁשָ נָ֔הּתְמִ ימִ֖ ם יִהְ יּ֥ו לָכֶֽם: 20 ּומִ֨ נְחָתָ֔ ם סֹ֖לֶת שׁ ַלְמִ ין יְהוֹן לְ כוֹן: 20 וּמִ נְחַתְ הוֹן סֻלְתָּ א דְּפִילָ א בִמְשׁ ָ ח תְּ לָתָ א ּבְלּולָ֣ה בַּׁשָ ֑מֶ ן הׁשְלׁשָ֨ עֶׂשְ רֹנִ֜יםלַּפָ֗ רּוׁשְ נֵ ֧י עֶׂשְ רֹנִ ֛ים לָאַ֖ יִל עֶשְׂ רוֹנִ ין לְ תוֹרָ א וּתְ רֵ ין עֶשְׂ רוֹנִ ין ּתַֽ עֲׂשֽ ּו: 21 עִּׂשָרֹ֤ון עִּׂשָ רֹוןּ֙תַֽ עֲׂשֶ֔ הלַּכֶ֖בֶ ׂש ֑דהָֽאֶחָ לְׁשִבְעַ֖ת לְדִכְרָ א תַּעְבְּ דוּן: 21 עֶשְׂ רוֹנָא עֶשְׂ רוֹנָא תַּעְבֵּ ד לְאִמְּ רָ א חָ ד כֵּ ן הַּכְבָׂשִֽ ים: לְשׁ ַבְעָא אִמְּרִ ין:

 RASHI  12 וּשׁ ְלֹשׁ ָ ה עֶ שְׂ רֹנִ ים. כְּמִשׁ ְפּ ַ ט נִסְכֵּ י פּ ַ ר, שׁ ֶכֵּ ן הֵ ן קְ צוּבִ ין הוּא: "הָבִ יאוּ כַּפּ ָרָ ה עָ לַי עַ ל שׁ ֶמִּ עַטְתִּ י אֶ ת הַ ּיָרֵ חַ ": עַ ל בְּ פָרָשׁ ַ ת נְסָכִ ים: 14 זֹאת עֹלַת חֹדֶשׁ בְּחָדְשׁ וֹ . שׁ ֶאִ ם עָבַ ר עֹלַת הַתָּמִ יד יֵעָ שֶׂ ה. כָּ ל הַקָּרְ בָּ ן הַ ּזֶה: וְ נִ סְ כּ וֹ . אֵ ין "וְנִסְכּוֹ " יוֹמוֹ בָּטֵ ל קָרְ בָּנוֹ , וְשׁ וּב אֵ ין לוֹ תַשׁ ְ לוּמִ ין: 15 וּשְׂעִ יר עִ ִ ּזים מוּסָ ב עַ ל הַשּ ָׂעִ יר, שׁ ֶאֵ ין נְסָכִ ים לְחַטָּ את: 18 כָּ ל מְ לֶאכֶ ת וְגוֹ '. כָּ ל שְׂעִירֵ י הַמּ וּסָפִ ין בָּאִ ין לְכַפּ ֵ ר עַ ל טֻמְאַ ת מִקְדָּשׁ עֲ ֹב דָ ה . אֲפִ ּלוּ מְ לָאכָ ה הַ ּצְרִ יכָ ה לָכֶ ם, כְּגוֹ ן דָּ בָ ר הָאָ בֵ ד וְקָדָשׁ ָ יו, הַכּ ֹל כְּמוֹ שׁ ֶמְּ פֹרָשׁ בְּמַסֶּכֶ ת שׁ ְ בוּעוֹ ת39. וְנִשׁ ְתַּ נָּה הַמּ ֻתֶּרֶ ת בְּ חֻ ּלוֹ שׁ ֶ ל מוֹעֵ ד — אֲ סוּרָ ה בְּיוֹ ם טוֹ ב: 19 פָּרִ ים. שְׂעִ יר רֹאשׁ חֹדֶשׁ , שׁ ֶ נֶּאֱמַ ר בּוֹ : "לַה'", לְלַמֶּדְ ָך שׁ ֶמְּ כַפּ ֵ ר כְּ נֶגֶד אַבְרָ הָ ם, שׁ ֶ נֶּאֱמַ ר: "וְאֶ ל הַבָּקָ ר רָ ץ אַבְרָ הָ ם"41: עַ ל שׁ ֶאֵ ין בּוֹ יְדִ יעָ ה לֹא בִתְחִ ּלָה וְ לֹא בַסּ וֹ ף, שׁ ֶאֵ ין מַכִּ יר אֵ ילִ ים. כְּ נֶגֶד אֵילוֹ שׁ ֶ ל יִצְחָ ק: כְּבָשִ ים. כְּ נֶגֶד יַעֲ קֹב, בַּחֵטְ א אֶ ּלָא הַקָּדוֹשׁ בָּ ְרוּך הוּא בִּ לְבָ ד, וּשׁ ְאָ ר הַשּ ְׂעִירִ ין שׁ ֶ נֶּאֱמַ ר: "וְהַכְּ שָׂבִ ים הִפְרִ יד יַעֲ קֹב"42. בִּיסוֹדוֹ שׁ ֶ ל רַ בִּ י לְמֵדִ ין מִמֶּ נּוּ. וּמִדְרָשׁ וֹ בָּאַ ּגָדָ ה40: אָמַ ר הַקָּדוֹשׁ בָּ ְרוּך מֹשׁ ֶה הַדַּרְשׁ ָן רָ אִיתִ י זֹאת:

39. ט, א. 40. שבועות ט, א. 41. בראשית יח, ז. 42. בראשית ל, מ.  CHASIDIC INSIGHTS  Allegorically, this verse refers to the soul’s continu- into this world. This love for God became fixed in ous yearning to ascend out of and transcend the every Jew’s soul-consciousness when God revealed confines of its existence within the body and regain Himself to us at Mt. Sinai.113 the Divine consciousness it knew before its descent

113. Or HaTorah, Bemidbar, p. 1156.

177 Numbers 28:12-21 Pinchas

12 The supplementary offerings for these animals, as you have been commanded, are three-tenths of an ephah of fine flour as a grain-offering, mixed with half a hin of olive oil for each bull; two-tenths of an ephah of fine flour as a grain-offering, mixed with a third of a hin of olive oil for each ram, 13 and one-tenth of an ephah of fine flour mixed with a quarter of a hin of olive oil as a grain-offering for each lamb.104 Offer each as an ascent-offering to please God, as a fire-offering to God. 14 And their libations: half a hin of wine for each bull, a third of a hin of wine for each ram, and a quarter of a hin of wine for each lamb.105 The ascent-offering of the first day of each month may be offered only in its month—if you miss it you cannot make it up—throughout the of the year. 15 Besides these, you must also offer on the first day of each month one young male for a sin-offering to God, to atone for those who unwittingly106 entered the Sanctuary precincts while defiled, ate consecrated food while defiled, or ate consecrated food that had become defiled. The offered as additional offer- ings on the festivals serve the same purpose. But the one offered on the first day of each month also atones for My “sin,” so to speak, of diminishing the moon.107 All these additional offerings and their libations shall be offered following themorn - ing continual ascent-offering, its grain-offering, and its libation.  Sixth Reading 16 As I have commanded you, on the fourteenth day of the first month, , you shall offer a offering to God.108 17 On the fifteenth day of this month, a festivalnamed after the Passover (Pesach) offering begins; unleavened bread shall be eaten for seven days.109 18 The first day is a holy occasion; you shall not perform any mundane work, even if this entails irretrievable loss.110 19 In addition, you shall offer a fire-offering, an ascent-offering to God identi- cal to that offered on the first day of each month: two young bulls, one ram, and seven one-year-old lambs; they shall be unblemished for you. 20 Their grain-offerings shall be fine flour mixed with olive oil, as prescribed: you shall offer three-tenths of an ephah for each bull and two-tenths of an ephah for the ram, 21 and you shall offer one-tenth of an ephah for each lamb, for all seven lambs.

 CHASIDIC INSIGHTS  14 The ascent-offering of each new month may be specific permutation manifest that month.111 offered only in its month throughout the months Menachem Mendel of Lubavitch added that of the year: Every month a different permutation of although the same sacrifices were offered every God’s Name (that is, the four-letter Name, spelled month, the meditative intention accompanying yud-hei-vav-hei and referred to as Havayah) is mani- them differed, and was based on these differing fest in creation. The Maggid of Mezeritch explained permutations.112 that the monthly offerings ascend on High via the

104. Above, 15:4, 6, 9. 105. Above, 15:5, 7, 10. 106. That is, they were unaware of their impurity (or that of what they ate) both before and after they transgressed. Other cases are atoned for by other offerings (see Leviticus 5:2-3, 16:16). 107. Genesis 1:16. 108. Exodus 12:25-27 43-49; Leviticus 23:5. 109. Exodus 12:15, 23:15, 34:18; Leviticus 23:6. 110. Leviticus 23:7. 111. Or Torah, Be- midbar, p. 50. 112. Or HaTorah, Bemidbar, p. 1116. This was similar to the offerings of the tribal leaders at the inauguration of the Tabernacle. They each offered the same offerings, but their meditative intentions were different, as described in the Midrash.

177 Sixth Reading פינחס 22 ּוׂשְעִ ֥יר חַּטָ֖ את ֑דאֶחָ לְכַּפֵ֖ר עֲלֵיכֶֽם: 23 מִּלְבַ ד֙ עֹלַ ֣ת  ONKELOS  22 וּצְפִירָ א דְחַטָּאתָ א חָ ד לְכַפָּרָ א רהַּבֹ֔קֶ אֲׁשֶ֖רלְ עֹלַ ֣תהַּתָמִ ֑ ידּתַֽ עֲׂש֖ ּו אֶת־אֵֽ ּלֶה: 24 ּכָאֵ֜ ּלֶה עֲלֵ יכוֹן: 23 בַּ ר מֵ עֲלַ ת צַפְרָ א דְּהִ יא עֲלַ ת תְּדִירָ א תַּעְבְּ דוּן יָת אִלֵּ ין: ּתַֽעֲׂש֤ ּו לַּיֹוםׁ֙שִבְעַ ֣ת יָמִ֔ יםלֶ ֛חֶ ם ֥האִּׁשֵ רֵֽיחַ ־נִיחֹ֖חַ לַֽיהֹוָ ֑ה 24 כְּאִלֵּ ין תַּעְבְּ דוּן לְ יוֹמָ א שׁ ִ בְעָ א עַל־עֹולַ ֧ת הַּתָמִ ֛יד יֵֽעָׂשֶ֖ה וְנִסְּכֽ ֹו: 25 ּובַ ּיֹום֙ הַּׁשְבִיעִ֔ י מִקְרָ א־ יוֹמִ ין לְחֵ ם קֻרְבַּ ן דְּמִתְ קַבֵּ ל בְּרַעֲ וָא קֳדָ ם יְיָ עַ ל עֲלַ ת תְּדִירָ א יִתְ עֲבֵ ד קֹ֖דֶ ׁש יִהְ יֶ֣ה לָכֶ֑םּכָל־מְ לֶ ֥אכֶ ת עֲבֹדָ֖ה ֹל֥אתַֽ עֲׂשֽ ּו: ס וְנִסְכֵּהּ : 25 וּבְ יוֹמָ א שׁ ְ בִיעָאָ ה מְ עָרַ ע קַדִּישׁ יְהֵ י לְ כוֹן כָּ ל עֲבִידַ ת 26 ּובְיֹ֣ום הַּבִּכּורִ ֗ ים ּבְהַקְרִ ֨ יבְ םכֶ֜ מִ נְחָ ֤ה חֲדָ ׁשָ ה֙לַֽיהוָֹ ֔ה פֻּלְחָ ן לָ א תַעְבְּ דוּן: 26 וּבְ יוֹמָ א ּבְׁשָֽבֻעֹ֖תֵיכֶ ֑ם מִֽקְרָא־קֹ֨דֶ ׁש֙יִהְ יֶ֣ה םלָכֶ֔ ּכָל־מְ לֶ ֥אכֶ ת עֲבֹדָ֖ ה דְבִכּ וּרַ יָּא בְּקָ רוֹבֵ יכוֹן מִ נְחֲתָ א חֲדַתָּ א קֳדָ ם יְיָ בְּעַצְ רָתֵ יכוֹן מְ עָרַ ע ֹל֥ אתַֽ עֲׂשֽ ּו: 27 וְהִקְרַבְּתֶ֨ םעֹולָ֜ הלְרֵ ֤יחַ נִיחֹ֨חַ֙לַֽיהוָֹ ֔ה ּפָרִ ֧ ים קַדִּישׁ יְהֵ י לְ כוֹן כָּ ל עֲבִידַ ת פֻּלְחָ ן לָ א תַעְבְּ דוּן: 27 וּתְ קָרְ בוּן עֲלָתָ א ּבְ נֵֽי־בָקָ ֛ ר ׁשְ נַ֖יִם אַ ֣יִל אֶחָ ֑דׁשִבְעָ ֥ה כְבָׂשִ֖ ים ּבְ נֵ ֥י ׁשָנָֽה: לְאִתְ קַבָּלָ א בְרַעֲ וָא קֳדָ ם יְיָ תּ וֹרִ ין 28 ּומִ֨ נְחָתָ֔ ם סֹ֖לֶתּבְלּולָ ֣ה בַּׁשָ ֑מֶ ןׁשְלׁשָ ֤ה עֶׂשְ רֹנִים֙לַּפָ ֣ר בְּ נֵי תוֹרֵ י תְּ רֵ ין דְּכַ ר חָ ד שׁ ַבְעָ א אִמְּרִ ין בְּ נֵי שׁ ְ נָא: 28 וּמִ נְחַתְ הוֹן דהָֽאֶחָ֔ ׁשְ נֵי֙עֶׂשְ רֹנִ֔ים לָאַ֖ יִל הָֽאֶחָֽ ד: 29 עִּׂשָ רֹון֙ עִּׂשָר֔ ֹון סֻלְתָּ א דְּפִילָ א בִמְשׁ ָ ח תְּ לָתָ א עֶשְׂ רוֹנִ ין לְ תוֹרָ א חַ ד תְּ רֵ ין עֶשְׂ רוֹנִ ין ׂשלַּכֶ֖בֶ הָֽאֶחָ ֑דלְׁשִבְעַ֖ת הַּכְבָׂשִֽ ים: 30 ׂשְעִ ֥יר עִּזִ֖ים אֶחָ ֑ד לְדִכְרָ א חָ ד: 29 עֶשְׂ רוֹנָא עֶשְׂ רוֹנָא לְכַּפֵ֖ר עֲלֵיכֶֽם: 31 מִּלְבַ֞ דעֹלַ ֧ת הַּתָמִ ֛ידּומִ נְחָת֖ ֹו ּתַֽ עֲׂש֑ ּו לְאִמְּ רָ א חָ ד כֵּ ן לְשׁ ַבְעָ א אִמְּרִ ין: 30 צְפִ יר בַּ ר עִ זִּין חָ ד לְכַפָּרָ א ּתְמִ ימִ ֥ם יִֽהְ יּו־לָכֶ֖ם וְנִסְ ּכֵיהֶֽ ם: פ עֲלֵ יכוֹן: 31 בַּ ר מֵ עֲלַ ת תְּדִירָ א וּמִ נְחֲתֵהּ תַּעְבְּ דוּן שׁ ַלְמִ ין יְהוֹן לְ כוֹן 29:1 ּובַחֹ֨דֶ ׁש הַּׁשְבִיעִ֜ יּבְאֶחָ ֣ד לַחֹ֗דֶ ׁש מִֽקְרָא־קֹ֨דֶ ׁש֙ יִהְ יֶ֣ה וְנִסְכֵּ יהוֹן: 29:1 וּבְ יַרְחָ א שׁ ְ בִיעָאָ ה בְּחַ ד לְ יַרְחָ א מְ עָרַ ע קַדִּישׁ יְהֵ י לְ כוֹן לָכֶ֔ם ּכָל־מְ לֶ ֥אכֶ ת העֲבֹדָ֖ ֹל֣ א תַֽ עֲׂש֑ ּו יֹ֥ום ּתְ רּועָ֖ה יִהְ יֶ֥ה כָּ ל עֲבִידַ ת פֻּלְחָ ן לָ א תַעְבְּ דוּן יוֹם לָכֶֽם: יַבָּבָ א יְהֵי לְ כוֹן:  RASHI  24 כָּאֵ ּלֶה תַּ עֲ שׂוּ לַיּוֹ ם. שׁ ֶ ּלֹא יִהְ יוּ פּ וֹ חֲתִ ין וְהוֹלְכִ ין כְּפָרֵ י לְמִ נְחַ ת חִטִּ ים הַבָּאָ ה מִ ן הֶחָדָשׁ : 31 תְּמִימִ ם יִהְ יוּ לָכֶ ם הֶחָ ג: 26 וּבְיוֹ ם הַבִּכּ וּרִ ים. חַ ג הַשּׁ ָ בוּעוֹ ת קָ רוּי "בִּכּ וּרֵ י וְנִסְכֵּיהֶ ם. אַ ף הַ נְּסָכִ ים יִהְ יוּ תְמִימִ ים. לָמְ דוּ רַ בּוֹתֵ ינוּ 43 קְצִ יר חִטִּ ים", עַ ל שׁ ֵ ם שׁ ְתֵּ י הַ ּלֶחֶ ם, שׁ ֶהֵ ם רִאשׁ וֹנִ ים מִכָּאן שׁ ֶהַ ּיַיִן שׁ ֶהֶעֱ לָה קְמָחִין פּ ָ סוּל לַנְּסָכִ ים:

43. מנחות פז, א.  CHASIDIC INSIGHTS  voice. The king indeed recognized his son’s voice regret for its past deeds, its longing for its Divine and sent for him, and so they were reunited. home, and its desire to rededicate itself to its Father. So, too, the Jewish soul is God’s child; this child When God hears this cry, it arouses His mercy, and was sent into the foreign environment of this ma- He forgives the soul restoring it to its former inti- terial world for its own edification, accomplished macy with Him. by learning the Torah and fulfilling its command- Rabbi Levi Yitzchak of Berditchev gave the follow- ments. But by indulging in the delights of this ing analogy: world, the soul becomes increasingly estranged A king once set out on a journey that led him deep from its native milieu; it is gradually drawn into an into a thick forest. At one point, he lost his way and environment that does not recognize Divinity and could not determine how to get out. A group of vil- is not concerned with it, and it eventually forgets lagers passed by, so he asked them for directions the language of holiness and purity. back to the palace. But they did not recognize him, But at some point, it remembers who it is and cries so they did not know if they should help him or out to God. This is the wordless blast of the , not, and moreover, they did not know the way to which utters the innermost voice of the soul in its the palace. Eventually, someone passed by who did

178 Numbers 28:22-29:1 Pinchas

22 You shall also offerone young male goat for a sin-offering to atone for you. 23 You shall offer these besides the morning ascent-offering, which is offered as a continual ascent-offering. 24 Like these, you shall offer daily for seven days, as food of the fire-offering to please God; you shall offer this group of offerings following the morning con- tinual ascent-offering and itsgrain-offering andlibation. 25 The seventh day, i.e., the 21st of Nisan, shall also be a holy occasion for you; you shall not perform any mundane work on it, either.114 However, you are per- mitted to perform mundane work on the intervening (i.e., the second to sixth) days of Passover if refraining from doing so would entail irretrievable loss. 26 As I have commanded you, the day when you offerthe first of the harvest—that is, the day when you offer a grain-offering to God from the year’s new harvest of wheat, your festival that occurs seven [] after Pass- over, and is therefore known as Shavuot—shall be a holy occasion for you, and you shall not perform any mundane work on it.115 27 In addition, you shall offer an ascent- offering to please God identical to the one offered on the first day of each month: two young bulls, one ram, and seven one-year-old lambs. 28 Their grain-offerings shall be fine flour mixed with olive oil, as prescribed: three-tenths of an ephah for each bull, two-tenths of an ephah for the ram, 29 and one-tenth of an ephah for each lamb, for all seven lambs. 30 You shall also offerone young male goat to atone for you. 31 You shall offer this besides the morning continual ascent-offering and its grain-offering and libation; these additional offerings shall be unblemished for you, as well as their libations, all of which must also be “unblemished,” i.e., the wine must not have any moldy scum on its surface. 29:1 As I have commanded you, the first day of , the seventh month, shall be a holy occasion for you, i.e., ; you shall not perform any mun- dane work. It shall be a day of shofar-sounding for you.116  CHASIDIC INSIGHTS  1 It shall be a day of shofar-sounding for you: The money on the luxuries he was accustomed to at Ba’al Tov gave the following analogy to illus- home plus other excesses that he indulged in on the trate the effect of blowing the shofar: way. Eventually, he was left with nothing, and had Once there was a king who had an only son. The arrived at a place so far away from home that no son was well learned and his father loved him very one there had ever heard of his father. much. One day, the king and the prince decided Distraught, the prince decided it was time to go that it would be educational for the prince to travel home. But he had been away so long that he had to faraway lands to learn the wisdom and ways forgotten his native tongue, so when he finally made of the people who lived there. The king gave the his way back to the capital city of his kingdom, he prince an entourage of ministers and servants as could not explain to anyone who he was and where well as a large amount of money for this expedi- he needed to go. He tried to gesture to them that tion, all so that he advance in his knowledge and he was the prince, but of course no one paid any wisdom beyond his ability to do so at home, in the attention to him. Finally, when he was near enough king’s court. the palace so the king could hear him, he let loose a But as the journey wore on, the prince spent all the wordless scream so his father would recognize his

114. Leviticus 23:8. 115. Ibid. 23:15-21. 116. Leviticus 23:23-25.

178 Sixth Reading פינחס 2 םוַֽעֲׂשִיתֶ֨ עֹלָ֜ ה לְרֵ ֤יחַ נִיחֹ֨חַ֙לַֽיהוָֹ ֔הּפַ ֧ר ּבֶן־ּבָקָ ֛ ר אֶחָ֖ ד  ONKELOS  2 וְתַעְבְּ דוּן עֲלָתָ א לְאִתְ קַבָּלָ א אַ֣יִל אֶחָ ֑ד ּכְבָׂשִ ֧ים ּבְ נֵֽי־ׁשָנָ ֛ה ׁשִבְעָ֖ה ּתְמִ ימִֽ ם: 3 ּומִ֨ נְחָתָ֔ ם בְרַעֲ וָא קֳדָ ם יְיָ תּ וֹר בַּ ר תּ וֹרֵ י חַ ד דְּכַ ר חָ ד אִמְּרִ ין בְּ נֵי שׁ ְ נָא שׁ ַבְעָ א סֹ֖לֶת ּבְלּולָ ֣ה בַּׁשָ ן֑מֶ ׁשְלׁשָ ֤ה עֶׂשְ רֹנִים֙ רלַּפָ֔ ׁשְ נֵ ֥י עֶׂשְ רֹנִ֖ים שׁ ַלְמִ ין: 3 וּמִ נְחַתְ הוֹן סֻלְתָּ א דְּפִילָ א בִמְשׁ ָ ח תְּ לָתָ א עֶשְׂ רוֹנִ ין לְ תוֹרָ א לָאָֽ יִל: 4 וְעִּׂשָר֣ ֹוןאֶחָ֔ ד ׂשלַּכֶ֖בֶ הָֽאֶחָ ֑דלְׁשִבְעַ֖ת הַּכְבָׂשִֽ ים: תְּ רֵ ין עֶשְׂ רוֹנִ ין לְדִכְרָ א: 4 וְעֶשְׂ רוֹנָא 5 ּוׂשְעִיר־עִּזִ ֥ים אֶחָ֖ דחַּטָ ֑את לְכַּפֵ֖ר עֲלֵיכֶֽם: 6 מִּלְבַ ד֩ חַ ד לְאִמְּ רָ א חָ ד כֵּ ן לְשׁ ַבְעָ א אִמְּרִ ין: 5 וּצְפִ יר בַּ ר עִ זִּין חַ ד חַטָּאתָ א עֹלַ֨ת הַחֹ֜דֶ ׁשּומִ נְחָתָ֗ ּהוְעֹלַ ֤תהַּתָמִ ידּ֙ומִ ּהנְחָתָ֔ וְנִסְ ּכֵיהֶ֖ם לְכַפָּרָ א עֲלֵ יכוֹן: 6 בַּ ר מֵ עֲלַ ת יַרְחָ א וּמִ נְחֲתַהּ וַעֲלַ ת תְּדִירָ א וּמִ נְחֲתַהּ ּכְמִׁשְּפָטָ ֑םלְרֵ ֣יחַ נִיחֹ֔חַ אִּׁשֶ֖ה לַֽיהֹוָֽה: ס וְנִסְכֵּ יהוֹן כְּדַחֲ זֵי לְ הוֹן לְאִתְ קַבָּלָ א בְרַעֲ וָא קֻרְבָּ נָא קֳדָ ם יְיָ: 7 וּבְעַשְׂ רָ א 7 ּובֶֽעָ ׂשֹור֩ לַחֹ֨דֶ ׁש הַּׁשְבִיעִ֜ י הַ ּזֶ֗ה מִֽקְרָא־קֹ֨דֶ ׁש֙ יִהְ יֶ֣ה לְ יַרְחָ א שׁ ְ בִיעָאָ ה הָדֵ ין מְ עָרַ ע קַדִּישׁ לָכֶ֔ם וְעִ ּנִיתֶ֖ םאֶ ת־נַפְׁשֽ ֹתֵיכֶ ֑ם ּכָל־מְ לָאכָ֖הֹל֥ אתַֽ עֲׂשֽ ּו: יְהֵ י לְ כוֹן וּתְ עַ נּוּן יָת נַפְשׁ ָתְ כוֹן כָּ ל עֲבִידְתָּ א לָ א תַעְבְּ דוּן: 8 וּתְ קָרְ בוּן 8 םוְהִקְרַבְּתֶ֨ עֹלָ ֤ה לַֽיהֹוָה֙רֵ ֣יחַ נִיחֹ֔חַ ּפַ ֧ר ּבֶן־ּבָקָ ֛ ר אֶחָ֖ ד עֲלָתָ א קֳדָ ם יְיָ לְאִתְ קַבָּלָ א בְרַעֲ וָא תּ וֹר בַּ ר תּ וֹרֵ י חַ ד דְּכַ ר חָ ד אִמְּרִ ין אַ֣יִל אֶחָ ֑ד ּכְבָׂשִ ֤יםּבְ נֵֽי־ׁשָ נָהׁ֙שִבְ העָ֔ ּתְמִ ימִ֖ ם יִהְ יּ֥ו לָכֶֽם: בְּ נֵי שׁ ְ נָא שׁ ַבְעָ א שׁ ַלְמִ ין יְהוֹן לְ כוֹן: 9 וּמִ נְחַתְ הוֹן סֻלְתָּ א דְּפִילָ א בִמְשׁ ָ ח 9 ּומִ֨ נְחָתָ֔ ם סֹ֖לֶתּבְלּולָ ֣ה בַּׁשָ ֑מֶ ןׁשְלׁשָ ֤העֶׂשְ רֹנִים֙ רלַּפָ֔ ׁשְ נֵי֙ תְּ לָתָ א עֶשְׂ רוֹנִ ין לְ תוֹרָ א תְּ רֵ ין 10 עֶשְׂ רוֹנִ ין לְדִכְרָ א חָ ד: 10 עֶשְׂ רוֹנָא עֶׂשְ רֹנִ֔ים לָאַ֖ יִל הָֽאֶחָֽ ד: עִּׂשָ רֹון֙עִּׂשָר֔ ֹון לַּכֶ֖בֶ ׂש הָֽאֶחָ ֑ד עֶשְׂ רוֹנָא לְאִמְּ רָ א חָ ד כֵּ ן לְשׁ ַבְעָ א לְׁשִבְעַ֖ת הַּכְבָׂשִֽ ים: 11 ׂשְעִיר־עִּזִ ֥ים ד אֶחָ֖ חַּטָ ֑את מִּלְבַ֞ ד אִמְּרִ ין: 11 צְפִ יר בַּ ר עִ זִּין חַ ד חַטָּאתָ א בַּ ר מֵחַטָּאתָ א דְכִפּ וּרַ יָּא חַּטַ֤את הַּכִ ּפֻרִ ים֙ וְעֹלַ ֣ת הַּתָמִ֔ידּומִ נְחָתָּ֖ה וְנִסְ ּכֵיהֶֽ ם: ס וַעֲלַת תְּדִירָא וּמִ נְחֲתַהּ וְנִסְכֵּ יהוֹן:  RASHI  6 מִ ּלְבַ ד עֹלַת הַ חֹדֶשׁ . מוּסְ פֵ י רֹאשׁ חֹדֶשׁ , שׁ ֶ הוּא בְּיוֹ ם אֶ ת אֵ ּלֶה וְנִסְכֵּיהֶ ם. וְכֵ ן כָּ ל "וְנִסְכֵּיהֶ ם" הָאֲ מוּרִ ים בְּ כָ ל רֹאשׁ הַשּׁ ָ נָה: 11 מִ ּלְבַ ד חַ ַּ טאת הַכִּפּ ֻרִ ים. שָׂעִ יר הַ נַּעֲ שֶׂ ה הַמּ וֹעֲדוֹ ת, חוּץ מִשּׁ ֶ ל קָרְ בְּנוֹ ת הֶחָ ג, שׁ ֶכָּ ל "וְנִסְכָּהּ " בִּפְ נִ ים הָאָ מוּר בְּ"אַ חֲרֵ י מוֹ ת"44, שׁ ֶ ּגַם הוּא חַטָּ את: וְ ֹע לַ ת "וְנִסְכֵּיהֶ ם" "וּנְסָכֶיהָ " שׁ ֶבָּהֶ ם, מוּסַבִּ ים עַ ל הַתָּמִ יד וְאֵ ינָן הַתָּמִ יד. וּמִ ּלְבַ ד עוֹ לַת הַתָּמִ יד, תַּ עֲ שׂוּ עוֹלוֹ ת הַ ּלָלוּ: לְשׁ וֹ ן צִ וּוּי, שׁ ֶ הֲרֵ י נִסְכֵּיהֶ ם שׁ ֶ ל מוּסָפִ ין כְּ תוּבִ ין לְעַצְמָ ן וְנִסְכֵּיהֶ ם. מוּסָ ב עַ ל הַמּ וּסָפִ ין הַכְּ תוּבִ ים, וְעַ ל "תַּ עֲ שׂוּ", בְּ כָל יוֹם וָיוֹ ם: וְ הוּא לְשׁ וֹ ן צִ וּוּי — מִ ּלְבַ ד עוֹ לַת הַתָּמִ יד וּמִ נְחָתָהּ , תַּ עֲ שׂוּ 44. ויקרא טז, ט.  CHASIDIC INSIGHTS  This annual renewal is necessary if life is to retain Divine consciousness that will inspire our lives for its freshness and novelty. Every level of Divine the coming year. consciousness carries its inherent modes of think- To do this, however, we cannot rely on words, be- ing, expression, and action—its own language. If cause words carry specific meanings for us that are we merely continue developing the same level of limited by the knowledge and experiences we have Divine consciousness we have been nurturing the accrued in our lives. In order to break out of the past year, we will remain locked in its intrinsic limi- contextual meaning of our limited modes of expres- tations and religious life will begin to seem repeti- sion, we use the blast and wails of the shofar, which tive and dull. On Rosh Hashanah, God withdraws transcend the confines of language. the Divine energy that sustained creation the previ- In this way, we recapture the innocence and inspira- ous year and replenishes with new and fresh vital- tion of a soul newly born and of the Jewish people at ity. It is therefore an opportunity for us to do the Mount Sinai, and this renewed inspiration powers same: to make a quantum leap to a new plateau of our relationship with God for the coming year.120

120. Sefer HaMa’amarim Melukat, vol. 1, p. 426.

179 Numbers 29:2-11 Pinchas

2 In addition, you shall offer an ascent-offering to please God: one young bull, one ram, and seven one-year-old lambs, all unblemished. This, too, is identical with the additional offering for the first day of each month, except that only one bull is required instead of two. 3 And their grain-offering shall be fine flour mixed with olive oil, as prescribed: three-tenths of an ephah for the bull, two-tenths of an ephah for the ram, 4 and one-tenth of an ephah for each lamb, for the seven lambs. 5 You shall also offerone young male goat as a sin-offering, to atone for you. 6 Offer all this following the ascent-offering of the first day of the month and its grain-offering and libation and the morning continual ascent-offering and its grain-offering and libation. With the additional offerings, you must also offer their libations as prescribed for them, as a fire-offering to please God. 7 As I have commanded you, the tenth day of this seventh month shall be a holy occasion for you, i.e., , and you shall afflict your souls. You shall not perform any work.117 8 In addition, you shall offer an ascent-offering to please God identical to that of- fered on Rosh HaShanah: one young bull, one ram, and seven one-year-old lambs; they shall all be unblemished. 9 And their grain-offering shall be fine flour mixed with olive oil as prescribed: three-tenths of an ephah for the bull, two-tenths of an ephah for the ram, 10 and one-tenth of an ephah for each lamb, for the seven lambs. 11 You shall also offer a young male goat for a sin-offering, besides the special atonement sin-offering of Yom Kippur;118 and you shall offer these additional as- cent-offerings and their libations besides the morning continual ascent-offering and its grain-offering and libation.  CHASIDIC INSIGHTS  recognize that this was the king and who did know Similarly, when God wished to give the Torah, he the way to the palace, so he escorted the king back first inquired of all the other nations and none ac- home. The king was so impressed with this person’s cepted it. It began to look as if no one was interested knowledge that he made him his personal advisor. in fulfilling God’s purpose in creation and God had created the world for naught. But then, the Jews ac- A long time after this, the advisor wronged the king cepted the Torah immediately and enthusiastically. in some way, and in his anger, the king told his min- isters to the advisor and declare him guilty Eventually, our initial enthusiasm waned and we of rebellion. The advisor was very upset because transgressed the Torah’s instructions. We therefore he knew what this meant, so he asked the king for blow the shofar to remind God of the day when one last request: that they both dress themselves in we first “met” at Mount Sinai and the shofar was the clothes they wore when they had their first en- blowing as we accepted His Torah. The shofar blast counter in the forest. The king agreed, and when he reminds God of how we accepted His Torah uncon- 119 put on the clothes he wore then and saw his advisor ditionally, and He forgives our misdeeds. wearing the clothes he wore then, he remembered Both of these parables revolve around the idea that at once the tremendous favor the advisor had done Rosh Hashanah is a time of renewal, of returning to him by leading him out of such a hopeless situation. the origin and drawing new levels of connection In his gratitude, the king forgave the advisor of his from the inexhaustible wellsprings of our relation- misdeed and returned him to his post. ship with God.

117. Leviticus 23:26-32. 118. Ibid. 16:9. 119. Torat Shmuel 5637 (Vekachah) 80; Kedushat Levi 96a.

179 Seventh Reading פינחס

   שביעי 12 ּובַֽחֲמִּׁשָ ה֩ רעָׂשָ֨ יֹ֜וםלַחֹ֣דֶ ׁשהַּׁשְבִיעִ֗ י מִֽקְרָ א־ ONKELOS 12 וּבְחַמְשׁ ַ ת עַשְׂ רָ א יוֹמָ א לְ יַרְחָ א קֹ֨דֶ ׁש֙ יִהְ יֶ֣הלָכֶ֔ ם ּכָל־מְ לֶ ת֥אכֶ עֲבֹדָ֖ הֹל֣ א תַֽ עֲׂש֑ ּו וְחַּגֹתֶ ֥ם שׁ ְ בִיעָאָ ה מְ עָרַ ע קַדִּישׁ יְהֵ י לְ כוֹן כָּ ל עֲבִידַ ת פֻּלְחָ ן לָ א תַעְבְּ דוּן חַ ֛גלַֽיהֹוָ֖ה ׁשִבְעַ ֥ת יָמִֽ ים: 13 ם וְהִקְרַבְּתֶ֨ העֹלָ֜ אִ ּׁשֵ֨ ה וּתְ חַגּוּן חַגָּא קֳדָ ם יְיָ שׁ ִ בְעָ א רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהוָֹ ֔הּפָרִ ֧ ים ּבְ נֵֽי־בָקָ ֛ רׁשְלׁשָ ֥ה עָׂשָ֖ ר אֵילִ ֣ם יוֹמִ ין: 13 וּתְ קָרְ בוּן עֲלָתָ א קֻרְבַּ ן דְּמִתְ קַבֵּ ל בְּרַעֲ וָא קֳדָ ם יְיָ תּ וֹרִ ין בְּ נֵי ׁשְ נָ �֑יִם ּכְבָׂשִ ֧יםּבְ נֵֽי־ׁשָנָ ֛ה אַרְ ּבָעָ ֥ה עָׂשָ֖ רּתְמִ ימִ ֥ם יִֽהְ יּֽו: תוֹרֵ י תְּ לַ ת עֲשַׂ ר דִּכְרִ ין תְּ רֵ ין אִמְּרִ ין בְּ נֵי שׁ ְ נָא אַרְבְּעָ א עֲשַׂ ר שׁ ַלְמִ ין 14 ּומִ֨ נְחָתָ֔ ם סֹ֖לֶת ּבְלּולָ ֣ה בַּׁשָ ן ֑מֶ הׁשְלׁשָ֨ עֶׂשְ רֹנִ֜ים לַּפָ ֣ר יְהוֹן: 14 וּמִ נְחַתְ הוֹן סֻלְתָּ א דְּפִילָ א הָֽאֶחָ֗ ד לִׁשְלׁשָ ֤ה עָׂשָ רּ֙פָרִ ים֔ ׁשְ נֵ ֤י עֶׂשְ רֹנִים֙ לָאַ ֣יִל הָֽאֶחָ֔ ד בִמְשׁ ָ ח תְּ לָתָ א עֶשְׂ רוֹנִ ין לְ תוֹרָ א חַ ד לִתְ לָתָ א עֲשַׂ ר תּ וֹרִ ין תְּ רֵ ין לִׁשְ נֵ֖י הָֽאֵילִֽ ם: 15 וְעִּׂשָ ֗רוֹן֙ עִּׂשָר֔ ֹוןלַּכֶ֖בֶ ׂש ֑דהָֽאֶחָ לְאַרְ ּבָעָ ֥ה עֶשְׂ רוֹנִ ין לְדִכְרָ א חַ ד לִתְ רֵ ין דִּכְרִ ין: 15 וְעֶשְׂ רוֹנָא עֶשְׂ רוֹנָא לְאִמְּ רָ א ר עָׂשָ֖ ּכְבָׂשִֽ ים: 16 ּוׂשְעִיר־עִּזִ ֥ים ד אֶחָ֖ חַּטָ ֑את מִּלְבַ ד֙ עֹלַ ֣ת חָ ד כֵּ ן לְאַרְבְּעַ ת עֲשַׂ ר אִמְּרִ ין: 16 וּצְפִ יר בַּ ר עִ זִּין חַ ד חַטָּאתָ א הַּתָמִ֔ידמִ נְחָתָּ֖ה וְנִסְּכָּֽה: ס בַּ ר מֵ עֲלַ ת תְּדִירָ א מִ נְחֲתַהּ וְנִסְכַּהּ : 17 ּובַּיֹ֣ום הַּׁשֵנִ֗יּפָרִ ֧ ים ּבְ ֛ נֵֽי־בָקָ רׁשְ נֵ ֥ים עָׂשָ֖ ר ֣םאֵילִ ׁשְ נָ �֑יִם 17 וּבְ יוֹמָ א תִ נְ יָנָא תּ וֹרִ ין בְּ נֵי תוֹרֵ י תְּ רֵ י עֲשַׂ ר דִּכְרִ ין תְּ רֵ ין אִמְּרִ ין ּכְבָׂשִ ֧יםּבְ נֵֽי־ׁשָנָ ֛האַרְ ּבָעָ ֥ה עָׂשָ֖ ר ּתְמִ ימִֽ ם: 18 ּומִ נְחָתָ ֣ם בְּ נֵי שׁ ְ נָא אַרְבְּעָ א עֲשַׂ ר שׁ ַלְמִ ין: 18 וּמִ נְחַתְ הוֹן וְנִסְכֵּ יהוֹן לְ תוֹרִ ין וְנִסְ ּכֵיהֶ֡ םלַ֠ ּפָרִ ֠ יםלָֽאֵילִ ֧ם וְלַּכְבָׂשִ ֛ים םּבְמִסְּפָרָ֖ ּכַּמִׁשְּפָֽ ט: לְדִכְרִ ין וּלְאִמְּרִ ין בְּמִ נְ יָנֵיהוֹן כְּדַחֲ זֵי: 19 ּוׂשְעִיר־עִּזִ ֥ים דאֶחָ֖ חַּטָ ֑את מִּלְבַ ד֙ עֹלַ ֣ת הַּתָמִ֔ יד 19 וּצְפִ יר בַּ ר עִ זִּין חַ ד חַטָּאתָ א בַּ ר מֵ עֲלַת תְּדִירָא וּמִ נְחֲתַהּ וְנִסְכֵּ יהוֹן: ּומִ נְחָתָּ֖ה וְנִסְ ּכֵיהֶֽ ם: ס  RASHI  18 וּמִ נְחָתָ ם וְנִסְכֵּיהֶ ם לַפָּרִ ים. פּ ָרֵ י הֶחָ ג שׁ ִבְעִ ים הֵ ם, כְּ נֶגֶד קְ לָלוֹ ת שׁ ֶבְּמִשׁ ְ נֵה תוֹרָ ה. בַּשּׁ ֵ נִ י נֶאֱמַ ר: "וְנִסְכֵּיהֶ ם", עַ ל שׁ ִבְעִ ים אֻמּ וֹ ת שׁ ֶמִּתְמַעֲטִ ים וְהוֹלְכִ ים, סִימַ ן כְּ לָיָה לָהֶ ם, שׁ ְ נֵי תְּמִידֵ י הַ ּיוֹ ם, וְ לֹא שׁ ִ נָּה הַ ּלָשׁ וֹ ן אֶ ּלָא לִדְ רֹשׁ , כְּמוֹ וּבִימֵ י הַמִּקְדָּשׁ הָ יוּ מְ גִנִּ ין עֲ לֵיהֶ ם מִ ן הַ ּיִסּ וּרִ ין: וְ לַ ְכּ בָ שִׂ י ם . שׁ ֶאָמְ רוּ רַ בּוֹתֵ ינוּ זִכְרוֹ נָם לִבְרָ כָ ה46: בַּשּׁ ֵ נִ י "וְנִסְכֵּיהֶ ם", כְּ נֶגֶד יִשְׂרָ אֵ ל שׁ ֶ נִּקְרְ אוּ "שֶׂ ה פְ זוּרָ ה"45. וְהֵ ם קְ בוּעִ ים בַּשּׁ ִשּׁ ִ י "וּנְסָכֶיהָ ", בַּשּׁ ְבִיעִ י "כְּמִשׁ ְפּ ָטָ ם" — מֵ "ם יוֹ "ד מֵ "ם, וּמִ נְ יָנָם תִּשׁ ְעִ ים וּשׁ ְ מוֹ נָה, לְכַ ּלוֹ ת מֵהֶ ם תִּשׁ ְעִ ים וּשׁ ְ מוֹ נֶה הֲרֵ י כָּאן "מַ יִם", רֶ מֶז לְנִסּ ְוּך הַמַּ יִם מִ ן הַתּ וֹרָ ה בֶּחָ ג:

45. ירמיה נ, יז. 46. תענית ב, ב.  CHASIDIC INSIGHTS  reorient this non-Jewish nature toward holiness, so spiritual fulfillment is even more satisfying than that its strength and enthusiasm can be harnessed gross material fulfillment. for holy purposes. This technique resembles that of encouraging To- The Torah here tells us to take our cue from the rah study by rewarding small children with sweets, bulls offered onSukkot , which decreased daily. If we more mature youngsters with money, and still more pamper our materiality, always giving in to what it mature youths with honors or the promise of pres- insists are its “needs,” it will quickly learn to assert tige, until finally the students learn to study the To- itself and make continuously more demands of us. rah for its own sake. Rather, we should accustom it to make do with the Once our material drives have been educated in minimum, while we strive for greater and greater this way, it is possible to make a quantum leap and fulfillment in spiritual areas. wean them entirely of their material orientation, At the same time, if we try to change our non-Jew- like the quantum leap from the last day of Sukot to ish nature overnight, it will simply buck at the idea. , when the number of bulls offered Rather, we must accustom it gently and gradually drops from seven to one.128 to this new orientation, showing it step by step how

128. Sichot Kodesh 5727, vol. 2, p. 303.

180 Numbers 29:12-19 Pinchas

 Seventh Reading 12 As I have commanded you, the fifteenth day of the seventh month shall be a holy occasion for you, i.e., Sukot; you shall not perform any mundane work, and you shall celebrate a festival to God for seven days.121 13 In addition, you shall offer an ascent-offering, a fire-offering to please God: on the first day, you shall offer thirteen young bulls, two rams, and thirteen one- year-old lambs; they shall all be unblemished. This additional offering is unique: the rams and lambs offered each day are double the amount required on the first day of each month, and the bulls decrease from thirteen on the first day to seven on the seventh day. The total number of bulls is 70, alluding to the 70 archetypal non- Jewish nations;122 these offerings serve to protect them from harm. Their decreas- ing number alludes to the abolition of non-Jewish governments in the messianic future.123 The total number of lambs is 98; they serve to protect the Jews from the 98 curses with which they will be threatened before they enter the Promised Land.124 The non-Jewish nations are alluded to by bulls, which represent Abraham,125 be- cause Abraham was ‘the father of a multitude of nations.’126 The Jews are alluded to by lambs, which represent Jacob, because Jacob was the only patriarch whose children were all progenitors of the Jewish people. There are two daily rams be- cause the rams are mentioned between the bulls and the lambs and thus allude to an intermediate state between the non-Jews (bulls) and the Jews (lambs): of the sons of Isaac (who is represented by the ram), one (Jacob) became a Jewish patri- arch and the other () did not. Since the rams only represent this intermediate state, there is no intrinsic significance to their total number, as there is for the bulls and the lambs.127 14 And their grain-offeringshall be fine flour mixed witholive oil, as prescribed: three-tenths of an ephah for each bull, for the thirteen bulls; two-tenths of an ephah for each ram, for the two rams; 15 and one-tenth of an ephah for each lamb, for the thirteen lambs. Offer libations as prescribed with each animal. 16 You shall also offer one young male goat for a sin-offering, besides the morn- ing continual ascent-offering, its grain-offering, and its libation. Furthermore, on each day of Sukot you shall pour a water-offering on the Altar. 17 And on the second day of Sukot you shall offer twelve young bulls, two rams, and thirteen one-year-old lambs, all unblemished. 18 And you shall offer their grain-offerings and their libations—for the bulls, rams, and lambs—according to their number, as prescribed. 19 You shall also offer one young male goat for a sin-offering, besides the morn- ing continual ascent-offering, its grain-offering, and the libations of both con- tinual ascent-offerings.  CHASIDIC INSIGHTS  13 The bulls decrease from thirteen on the first is predisposed to see the material world as an end day to seven on the seventh day: We all have a in itself and therefore opposes dedicating our lives non-Jewish aspect of our nature, a part of us that to our Divine mission. Part of our task in life is to

121. Ibid. 23:33-36. 122. Listed in Genesis 10. 123. Likutei Sichot, vol. 23, p. 201, note 19. 124. Deuteronomy 28:15 ff. 125. See above, on 28:11. 126. Genesis 17:5. 127. Likutei Sichot, vol. 23, pp. 203-204.

180 First Reading פינחס 20 ּובַּיֹ֧ום הַּׁשְלִיׁשִ ֛י ּפָרִ ֥ יםעַׁשְּתֵ י־עָׂשָ֖ ר ֣םאֵילִ ׁשְ נָ �֑ יִםּכְבָׂשִ ֧ים  ONKELOS  20 וּבְ יוֹמָ א תְּלִיתָאָ ה תּ וֹרִ ין ּבְ נֵֽי־ׁשָנָ ֛האַרְ ּבָעָ ֥ה עָׂשָ֖ ר ּתְמִ ימִֽ ם: 21 ּומִ ֣םנְחָתָ וְנִסְ ּכֵיהֶ֡ ם חַ ד עֲשַׂ ר דִּכְרִ ין תְּ רֵ ין אִמְּרִ ין בְּ נֵי שׁ ְ נָא אַרְבְּעָ א עֲשַׂ ר שׁ ַלְמִ ין: לַּ֠פָרִ֠ יםלָֽאֵילִ ֧ם וְלַּכְבָׂשִ ֛ים םּבְמִסְּפָרָ֖ ּכַּמִׁשְּפָֽ ט: 22 ּוׂשְעִ ֥יר 21 וּמִ נְחַתְ הוֹן וְנִסְכֵּ יהוֹן לְ תוֹרִ ין לְדִכְרִ ין וּלְאִמְּרִ ין בְּמִ נְ יָנֵיהוֹן חַּטָ֖את אֶחָ ֑ד מִּלְבַ ד֙ עֹלַ ֣ת הַּתָמִ֔יד ּומִ נְחָתָּ֖ה וְנִסְּכָּֽה: ס כְּדַחֲ זֵי: 22 וּצְפִירָ א דְחַטָּאתָ א חָ ד בַּ ר מֵ עֲלַ ת תְּדִירָ א וּמִ נְחֲתַהּ 23 ּובַ ּיֹ֧וםהָֽרְ בִיעִ ֛יּפָרִ ים֥ עֲׂשָרָ֖ ה ֣םאֵילִ ׁשְ נָ �֑יִם ּכְבָׂשִ ֧ים ּבְ נֵֽי־ וְנִסְכַּהּ : 23 וּבְ יוֹמָ א רְבִיעָאָ ה תּ וֹרִ ין עַשְׂ רָ א דִּכְרִ ין תְּ רֵ ין אִמְּרִ ין בְּ נֵי שׁ ְ נָא ׁשָנָ ֛האַרְ ּבָעָ ֥ה עָׂשָ֖ ר ּתְמִ ימִֽ ם: 24 מִ נְחָתָ ֣ם וְנִסְ םּכֵיהֶ֡ לַ֠ ּפָרִ ֠ ים אַרְבְּעָ א עֲשַׂ ר שׁ ַלְמִ ין: 24 מִ נְחַתְ הוֹן וְנִסְכֵּ יהוֹן לְ תוֹרִ ין לְדִכְרִ ין וּלְאִמְּרִ ין לָֽאֵילִ ֧ם וְלַּכְבָׂשִ ֛ים םּבְמִסְּפָרָ֖ ּכַּמִׁשְּפָֽ ט: 25 ּוׂשְעִיר־עִּזִ ֥ים בְּמִ נְ יָנֵיהוֹן כְּדַחֲ זֵי: 25 וּצְפִ יר בַּ ר עִ זִּין חַ ד חַטָּאתָ א בַּ ר מֵ עֲלַ ת אֶחָ֖ד חַּטָ ֑אתמִּלְבַ ד֙עֹלַ ֣ת הַּתָמִ֔ידמִ נְחָתָּ֖ה וְנִסְּכָּֽה: ס תְּדִירָ א מִ נְחֲתַהּ וְנִסְכַּהּ : 26 וּבְ יוֹמָ א חֲמִישׁ ָאָ ה תּ וֹרִ ין תִּשׁ ְ עָ א דִּכְרִ ין 26 ּובַ ּיֹ֧וםהַֽחֲמִיׁשִ ֛י ֥ ּפָרִ ים ּתִׁשְעָ֖ה ֣םאֵילִ ׁשְ נָ �֑ יִםּכְבָׂשִ ֧ים תְּ רֵ ין אִמְּרִ ין בְּ נֵי שׁ ְ נָא אַרְבְּעָ א עֲשַׂ ר שׁ ַלְמִ ין: 27 וּמִ נְחַתְ הוֹן וְנִסְכֵּ יהוֹן ּבְ נֵֽי־ׁשָנָ ֛האַרְ ּבָעָ ֥ה עָׂשָ֖ ר ּתְמִ ימִֽ ם: 27 ּומִ ֣םנְחָתָ וְנִסְ ּכֵיהֶ֡ ם לְ תוֹרִ ין לְדִכְרִ ין וּלְאִמְּרִ ין בְּמִ נְ יָנֵיהוֹן כְּדַחֲ זֵי: 28 וּצְפִירָ א דְחַטָּאתָ א לַּ֠פָרִ֠ יםלָֽאֵילִ ֧ם וְלַּכְבָׂשִ ֛ים םּבְמִסְּפָרָ֖ ּכַּמִׁשְּפָֽ ט: 28 ּוׂשְעִ ֥יר חָ ד בַּ ר מֵ עֲלַ ת תְּדִירָ א וּמִ נְחֲתַהּ וְנִסְכַּהּ : 29 וּבְ יוֹמָ א שׁ ְתִיתָאָ ה חַּטָ֖את אֶחָ ֑ד מִּלְבַ ד֙ עֹלַ ֣ת הַּתָמִ֔יד ּומִ נְחָתָּ֖ה וְנִסְּכָּֽה: ס תּ וֹרִ ין תְּמַ נְ יָא דִּכְרִ ין תְּ רֵ ין אִמְּרִ ין 29 בְּ נֵי שׁ ְ נָא אַרְבְּעָ א עֲשַׂ ר שׁ ַלְמִ ין: ּובַ ּיֹ֧ום הַּׁשִּׁשִ ֛יּפָרִ ים֥ ׁשְ מֹנָ֖ה ֣םאֵילִ ׁשְ נָ �֑יִם ּכְבָׂשִ ֧ים ּבְ נֵֽי־ 30 וּמִ נְחַתְ הוֹן וְנִסְכֵּ יהוֹן לְ תוֹרִ ין ׁשָנָ ֛האַרְ ּבָעָ ֥ה עָׂשָ֖ ר ּתְמִ ימִֽ ם: 30 ּומִ נְחָתָ ֣ם וְנִסְ םּכֵיהֶ֡ לַ֠ ּפָרִ ֠ ים לְדִכְרִ ין וּלְאִמְּרִ ין בְּמִ נְ יָנֵיהוֹן כְּדַחֲ זֵי: 31 וּצְפִירָ א דְחַטָּאתָ א לָֽאֵילִ ֧ם וְלַּכְבָׂשִ ֛ים םּבְמִסְּפָרָ֖ ּכַּמִׁשְּפָֽ ט: 31 ּוׂשְעִ ֥יר חַּטָ֖ את חָ ד בַּ ר מֵ עֲלַ ת תְּדִירָ א מִ נְחֲתַהּ וְנִסְכָּהָ א: 32 וּבְ יוֹמָ א שׁ ְ בִיעָאָ ה אֶחָ ֑ד מִּלְבַ ד֙עֹלַ ֣ת הַּתָמִ֔יד מִ נְחָתָּ֖ה ּונְסָכֶֽיהָ : ס תּ וֹרִ ין שׁ ַבְעָ א דִּכְרִ ין תְּ רֵ ין אִמְּרִ ין בְּ נֵי שׁ ְ נָא אַרְבְּעָ א עֲשַׂ ר שׁ ַלְמִ ין: 32 ּובַ ּיֹ֧וםהַּׁשְבִיעִ ֛יּפָרִ ים֥ ׁשִבְעָ֖ה ֣םאֵילִ ׁשְ נָ �֑יִם ּכְבָׂשִ ֧ים ּבְ נֵֽי־ 33 וּמִ נְחַתְ הוֹן וְנִסְכֵּ יהוֹן לְ תוֹרִ ין לְדִכְרִ ין וּלְאִמְּרִ ין בְּמִ נְ יָנֵיהוֹן כְּדַחֲ זֵי ׁשָנָ ֛האַרְ ּבָעָ ֥ה עָׂשָ֖ ר ּתְמִ ימִֽ ם: 33 ּומִ נְחָתָ ֣ם וְנִסְ םּכֵהֶ֡ לַ֠ ּפָרִ ֠ ים לְ הוֹן: 34 וּצְפִירָ א דְחַטָּאתָ א חָ ד בַּ ר מֵ עֲלַ ת תְּדִירָ א מִ נְחֲתַהּ וְנִסְכַּהּ : ֧םלָֽאֵילִ וְלַּכְבָׂשִ ֛ים ּבְמִסְּפָרָ֖ םּכְמִׁשְּפָטָֽ ם: 34 ּוׂשְעִ ֥יר חַּטָ֖ את 35 בְּ יוֹמָ א תְּמִ ינָאָ ה כְּ נִישׁ ִ ין תְּ הוֹן לְ כוֹן כָּ ל עֲבִידַ ת פֻּלְחָ ן לָ א תַעְבְּ דוּן: אֶחָ ֑ד מִּלְבַ ד֙עֹלַ ֣ת הַּתָמִ֔ידמִ נְחָתָּ֖ה וְנִסְּכָּֽה: ס  מפטיר 35 ּבַּיֹום֙ הַּׁשְמִ ינִ֔י עֲצֶ֖רֶתּתִהְ יֶ֣ה לָכֶ֑םּכָל־מְ לֶ ֥אכֶ ת עֲבֹדָ֖ה ֹל֥אתַֽ עֲׂשֽ ּו:  RASHI  35 עֲ צֶרֶ ת תִּ הְ יֶה לָכֶ ם. עֲ צוּרִ ים בַּעֲ שִׂ ּיַת מְ לָאכָ ה. דָּ בָ ר שׁ ִבְעִ ים אֻמּ וֹ ת, וּכְשׁ ֶבָּאִ ין לָלֶכֶ ת, אָמַ ר לָהֶ ם הַמָּקוֹ ם: אַ חֵ ר: "עֲ צֶרֶ ת", עִצְ רוּ מִ ּלָצֵ את. מְ לַמֵּ ד שׁ ֶטָּ עוּן לִ ינָה. "בְּבַקָּשׁ ָ ה מִכֶּ ם, עֲ שׂוּ לִ י סְ עוּדָ ה קְטַ נָּה כְּדֵ י שׁ ֶאֵהָ נֶה ּ ו ִ מ ְ ד ָ ר שׁ ֹ ו ָּ ב ַ א ּ ָ ג ָ ד ה47: לְפִ י שׁ ֶכָּ ל יְמוֹ ת הָרֶ גֶל הִקְרִ יבוּ כְּ נֶגֶד מִכֶּ ם":

47. סוכה נה, ב.  CHASIDIC INSIGHTS  35 A time of restriction for you: The word for “re- God.”131 striction” (atzeret) can also be translated as “retain- This is because Pesach celebrates from ing,” implying assimilation and integration. Egypt, when we were not spiritually mature Shemini Atzeret is described as “a time of restric- enough to assimilate and integrate the significance tion for you,” whereas the seventh day of Pesach and implications of the great Divine revelations we is described as “a time of restriction for God, your witnessed. Therefore, these revelations remained

131. Deuteronomy 16:8.

181 Numbers 29:20-35 Pinchas

20 And on the third day of Sukot you shall offer eleven bulls, two rams, and thir- teen one-year-old lambs, all unblemished. 21 And you shall offer their grain-offerings and their libations—for the bulls, rams, and lambs—according to their number, as prescribed. 22 You shall also offer one young male goat for a sin-offering, besides the morn- ing continual ascent-offering, its grain-offering, and its libation. 23 And on the fourth day of Sukot you shall offer ten bulls, two rams, and thirteen one-year-old lambs, all unblemished. 24 You shall offer their grain-offerings and their libations—for the bulls, rams, and lambs—according to their number, as prescribed. 25 You shall also offer one young male goat for a sin-offering, besides the morn- ing continual ascent-offering, its grain-offering, and its libation. 26 And on the fifth day of Sukot you shall offer nine bulls, two rams, and thirteen one-year-old lambs, all unblemished. 27 And you shall offer their grain-offerings and their libations—for the bulls, rams, and lambs—according to their number, as prescribed. 28 You shall also offer one young male goat for a sin-offering, besides the morn- ing continual ascent-offering, its grain-offering, and its libation. 29 And on the sixth day of Sukot you shall offer eight bulls, two rams, and thir- teen one-year-old lambs, all unblemished. 30 And you shall offer their grain-offerings and their libations—for the bulls, rams, and lambs—according to their number, as prescribed. 31 You shall also offer one young male goat for a sin-offering, besides the morn- ing continual ascent-offering, its grain-offering, and its libations. 32 And on the seventh day of Sukot you shall offer seven bulls, two rams and thirteen one-year-old lambs, all unblemished. 33 And you shall offer their grain- offerings and their libations—for the bulls, rams, and lambs—according to their number, as prescribed for them. 34 You shall also offer one young male goat for a sin-offering, besides the morn- ing continual ascent-offering, its grain-offering, and its libation.  35 As I have commanded you, the eighth day counting from the first day of Sukot—i.e., the 22nd of Tishrei—is the holiday called Shemini Atzeret (“The Eighth- [Day] Restriction”). In contrast to the other festivals, on which you are prohib- ited from engaging in mundane work because they are “holy occasions” in and of themselves, Shemini Atzeret shall be a time of restriction for you—that is, a day on which I restrain you from returning to your daily lives so I can spend time with you alone after we occupied ourselves with the needs of the rest of humanity the previous seven days. For this purpose, I restrict you on this holiday in two ways: you shall not perform any mundane work,129 and, unlike the other holidays, you must stay the night of the holiday in proximity to the Tabernacle.130

129. Leviticus 23:36. 130. Likutei Sichot, vol. 33, pp. 176-182. The people were required to come to the Tabernacle (and later, the Temple in ) on the three pilgrim festivals. See Exodus 23:17, 34:23-24.

181 Seventh Reading פינחס 36 וְהִקְרַבְּתֶ֨ םעֹלָ֜ ה אִ הּׁשֵ֨ רֵ ֤יחַ נִיחֹ֨חַ֙לַֽיהוָֹ ֔ה ּפַ ֥ר אֶחָ֖ ד  ONKELOS  36 וּתְ קָרְ בוּן עֲלָתָ א קֻרְבַּ ן דְּמִתְ קַבֵּ ל אַ֣יִל אֶחָ ֑ד ּכְבָׂשִ ֧ים ּבְ נֵֽי־ׁשָנָ ֛ה ׁשִבְעָ֖ה ּתְמִ ימִֽ ם: 37 מִ נְחָתָ ֣ם בְּרַעֲ וָא קֳדָ ם יְיָ תּ וֹר חַ ד דְּכַ ר חָ ד אִמְּרִ ין בְּ נֵי שׁ ְ נָא שׁ ַבְעָ א שׁ ַלְמִ ין: וְנִסְ ּכֵיהֶ֗ ם רלַּפָ֨ לָאַ ֧יִל וְלַּכְבָׂשִ ֛ים םּבְמִסְּפָרָ֖ ּכַּמִׁשְּפָֽ ט: 37 מִ נְחַתְ הוֹן וְנִסְכֵּ יהוֹן לְ תוֹרָ א לְדִכְרָ א וּלְאִמְּרִ ין בְּמִ נְ יָנֵיהוֹן 38 ּוׂשְעִ ֥יר חַּטָ֖ אתאֶחָ ֑ד מִּלְבַ ד֙עֹלַ ֣ת ידהַּתָמִ֔ ּומִ נְחָתָ֖ ּה כְּדַחֲ זֵי: 38 וּצְפִירָ א דְחַטָּאתָ א חָ ד בַּ ר מֵ עֲלַ ת תְּדִירָ א וּמִ נְחֲתַהּ וְנִסְּכָּֽה: 39 אֵ ּ֛לֶה ּתַֽ עֲׂש֥ ּו לַֽיהֹוָ֖ה ּבְמֽ ֹועֲדֵיכֶ ֑ם לְבַ֨ ד וְנִסְכַּהּ : 39 אִלֵּ ין תַּעְבְּ דוּן קֳדָ ם יְיָ בְּ מוֹעֲדֵ יכוֹן בַּ ר מִ נִּדְ רֵ יכוֹן וְנִדְבַתְ כוֹן מִ ּנִדְ רֵ יכֶ֜ ם וְנִדְ בֽ ֹתֵ יכֶ֗ ם לְ עֹֹלֽתֵ יכֶםּ֙ולְמִ נְחֹ֣תֵ םיכֶ֔ ּולְנִסְ ּכֵיכֶ֖ם לַעֲלָ וַתְ כוֹן וּלְמִ נְחַתְ כוֹן וּלְ נִסְכֵּ יכוֹן ּולְׁשַלְמֵיכֶֽם: 30:1 וַּיֹ֥אמֶ ר מֹׁשֶ֖האֶל־ּבְ נֵ ֣ייִׂשְרָאֵ ֑ל ּכְכֹ֛ ל וּלְ נִכְסַ ת קֻדְשׁ ֵ יכוֹן: 30:1 וַאֲמַ ר מֹשׁ ֶ ה לִבְ נֵי יִשְׂ רָאֵ ל כְּ כֹל דִּ י פַקֵּ יד אֲׁשֶר־צִ ּוָ ֥ה יְהוָֹ֖ה אֶ ת־מֹׁשֶֽ ה: יְיָ יָת מֹשׁ ֶ ה:

קס"ח פסוקים. לחל"ק סימן. ואל"י פלה"ו סימן.

 RASHI  36 פַּ ר אֶחָ ד אַ יִל אֶחָ ד. כָּ ל אֵ ּלוּ כְּ נֶגֶד יִשְׂרָ אֵ ל. "הִתְ עַכְּ בוּ קָרְ בָּנוֹ ת בָּרֶ גֶל, מִ צְוָ ה הִ יא בְּ יֶדְ כֶ ם, אוֹ נְדָרִ ים אוֹ נְדָ בוֹ ת לִ י מְ עַ ט עוֹ ד", וּלְשׁ וֹ ן חִבָּ ה הוּא זֶה, כְּבָנִ ים הַ נִּפְטָרִ ים שׁ ֶ נְּדַרְ תֶּ ם כָּ ל הַשּׁ ָ נָה, תַּקְרִ יבוּם בָּרֶ גֶל, שׁ ֶמֶּ א יִקְשׁ ֶ ה לוֹ מֵאֲבִיהֶ ם וְ הוּא אוֹמֵ ר לָהֶ ם: "קָשׁ ָ ה עָ לַי פְּרֵדַתְ כֶ ם, עַכְּ בוּ לַחֲזֹר וְ לַעֲלוֹ ת לִ ירוּשׁ ָ לַיִם וּלְהַקְרִ יב נְדָרָ יו, וְנִמְ צָ א עוֹבֵ ר עוֹ ד יוֹ ם אֶחָ ד". מָשׁ ָ ל לְמֶ ְלֶך שׁ ֶעָ שָׂ ה סְ עוּדָ ה וְ כוּ', כִּדְ אִיתָ א בְּ"בַ ל תְּאַ חֵ ר": 1 וַ יֹּאמֶ ר מֹשׁ ֶ ה אֶ ל בְּ נֵי יִשְׂרָ אֵ ל. לְהַפְסִ יק בְּמַסֶּכֶ ת סֻכָּ ה48. וּבְמִדְרַשׁ רַ בִּ י תַ נְחוּמָ א49: לִמְּדָ ה תוֹרָ ה הָעִ נְ יָן, דִּ בְרֵ י רַ בִּ י יִשׁ ְמָעֵ אל. לְפִ י שׁ ֶעַ ד כָּ אן דְּ בָרָ יו שׁ ֶ ל דֶּרֶ ְך אֶרֶ ץ, שׁ ֶמִּ י שׁ ֶ ּיֵשׁ לוֹ אַכְסְ נַאי, יוֹ ם רִאשׁ וֹ ן מַ אֲכִילוֹ מָקוֹ ם, וּפָרָשׁ ַ ת נְדָרִ ים מַתְ חֶ לֶת בְּדִ בּ וּרוֹ שׁ ֶ ל מֹשׁ ֶ ה, הֻצְרַ ְך פְּ טוּמוֹ ת, לְמָחָ ר מַ אֲכִילוֹ דָּ גִ ים, לְמָחָ ר מַ אֲכִילוֹ בְּ שַׂ ר לְהַפְסִ יק תְּחִ ּלָה וְלוֹמַ ר שׁ ֶחָ זַר מֹשׁ ֶ ה וְאָמַ ר פּ ָרָשׁ ָ ה זוֹ בְּהֵמָ ה, לְמָחָ ר מַ אֲכִילוֹ קִטְ נִ ּיוֹ ת, לְמָחָ ר מַ אֲכִילוֹ יָרָ ק — לְיִשְׂרָ אֵ ל. שׁ ֶאִ ם לֹא כֵ ן, יֵשׁ בְּמַשׁ ְמָ ע שׁ ֶ ּלֹא אָמַ ר לָהֶ ם זוֹ , פּ וֹחֵ ת וְהוֹ ְלֵך כְּפָרֵ י הֶחָ ג: 39 אֵ ּלֶה תַּ עֲ שׂוּ לַה' בְּמוֹעֲדֵ יכֶ ם. אֶ ּלָא בְּ פָרָשׁ ַ ת נְדָרִ ים הִתְחִיל דְּ בָרָ יו: דָּ בָ ר הַקָּ צוּב לְחוֹבָ ה: לְבַ ד מִ נִּדְרֵ יכֶ ם. אִ ם בָּאתֶ ם לִדּ ֹר חסלת פרשת פינחס

48. נה, ב. 49. סימן יז.

 CHASIDIC INSIGHTS  er level of relationship with God every year. On the This is alluded to in this verse, “the eighth day shall seventh day of Pesach, a mere week after our yearly be a time of restriction for you.” The imagery of the rebirth, we are not mature enough to appreciate “day” connotes revelation; “eight” (in Hebrew: sh- the implications of this new awareness. Only after emoneh) connotes “fat” or “fullness” (shemen). The we have received and integrated the new Divine verse can thus be read, “you will integrate the full- consciousness fully—six months later, at Shemini ness of the revelation” on Shemini Atzeret.134 Atzeret—do these revelations become truly ours.133

133. Likutei Torah 2:13; 4:76. On a yearly scale, the holiday of Pesach culminates in Shavuot, when we receive the Torah anew. But this new revelation of Torah, the first tablets, is shattered on the 17th ofTamuz . There follow three weeks of mourning for this lost innocence, followed by seven weeks of promise of its restoration on a higher level. This occurs in the course of the holidays of Tishrei, which culminate in Shemini Atzeret, with the giving of the second tablets. 134. Sefer HaMa’amarim 5702, p. 35.

182 Numbers 29:36-30:1 Pinchas

36 To further demonstrate this intimacy between us, you shall offer an ascent- offering, a fire-offering to please God: one bull, one ram, and seven one-year- old lambs, all unblemished. True, this is the same additional offering required on Rosh HaShanah and Yom Kippur, but in juxtaposition to the additional offerings of the previous seven days, it highlights the uniqueness of the Jewish people: one bull, one ram, and only the usual set of seven lambs that alludes to God’s covenant with the Jewish people.132 37 You shall offer their grain-offerings and their libations—for the bulls, rams, and lambs—according to their number, as prescribed. 38 You shall also offer one Ascent-Offerings Sin Offering young male goat for a sin-of- Occasion Bulls Rams Sheep Goat fering, besides the morning Twice daily 1 continual ascent- offering, The Sabbath 2 its grain-offering, and its li- Rosh Chodesh 2 1 7 1 bation. Passover (7 days) 2 1 7 1 39 These you shall offer for Shavuot 2 1 7 1 Rosh HaShanah 1 1 7 1 God on your festivals, be- Yom Kippur 1 1 7 1 sides your outstanding vows Sukot 1st day 13 2 14 1 and voluntary offerings— 2nd day 12 2 14 1 for your ascent-offerings, 3rd day 11 2 14 1 grain-offerings, libations, 4th day 10 2 14 1 and peace-offerings—that 5th day 9 2 14 1 you have vowed to offer. As 6th day 8 2 14 1 th long as you have made the 7 day 7 2 14 1 pilgrimage to Jerusalem to Shemini Atzeret 1 1 7 1 offer the required offerings, Figure 4: The Daily and additional offerings offer any outstanding voluntary offerings you may owe as well.’ ” 30:1 Moses spoke to the Israelites, conveying the laws of the additional sacrifices in accordance with all that God had commanded Moses (See Figure 4).

The for parashat Pinchas may be found on p. 250. The Haftarah for the First Sabbath of may be found on p. 253.

 CHASIDIC INSIGHTS  above, “for God, your God,” kept in safekeeping, so place after the revelation at Mt. Sinai, after we had to speak, until we were ready for them. achieved spiritual maturity. As such, we could inte- The holiday of Sukot, however (which culminates grate these revelations into our consciousness, and in Shemini Atzeret), celebrates God’s protection of us therefore they are “for you.” during our trek in the desert, most of which took On the personal level, we are all reborn into a high-

132. See above, on 28:11.

182 פינחס

Genesis 46:8-27 Numbers 26:5-51 Clan Genesis 46:8-27 Numbers 26:5-51 Clan

Reuben Zebulun Chanoch Chanoch 1 Sered Sered 34 Palu Palu 2 Elon Elon 35 (Eliav) Yachle’el Yachle’el 36 Chetzron Chetzron 3 Manasseh Karmi Karmi 4 Machir 37 Simeon Gilead 38 Yemuel Nemuel 5 Iezer 39 Yamin Yamin 6 Chelek 40 Ohad Asriel 41 Yachin Yachin 7 Shechem 42 Tzochar Zerach 8 Shemida 43 Shaul Shaul 9 Chefer 44 Levi (Tzelofechad) (Num. 3:14-39) (Num. 26:57-63) Ephraim Gershon Gershon 10 Shutelach 45 Livni Livni 11 Eran 46 Shimi Becher 47 Kehat Kehat 12 Tachan 48 Amram Amram Benjamin Yitzhar Korach 13 Bela Bela 49 Chevron Chevron 14 Ard 50 Uziel Naaman 51 Merari Merari 15 Becher Machli Machli 16 Ashbel Ashbel 52 Mushi Mushi 17 Gera Gad Naaman Tzifyon Tzefon 18 Eichi Achiran 53 Chagi Chagi 19 Rosh Shuni Shuni 20 Mupim Shefufam 54 Etzbon Ozni 21 Chupim Chufam 55 Eri Eri 22 Ard Arodi Arod 23 Dan Areli Areli 24 Chushim Shucham 56 Judah Asher Er Er Yimnah Yimnah 57 Onan Onan Yishvah Sheilah Sheilah 25 Yishvi Yishvi 58 Peretz Peretz 26 Beriah Beriah 59 Chetzron Chetzron 27 Chever Chever 60 Chamul Chamul 28 Malkiel Malkiel 61 Zerach Zerach 29 Naftali Issachar Yachtze’el Yachtze’el 62 Tola Tola 30 Guni Guni 63 Puvah Puvah 31 Yetzer Yetzer 64 Yov Yashuv 32 Shilem Shilem 65 Shimron Shimron 33

Figure 3: Comparison of Clan Names in the Genealogy Lists in Genesis and Numbers. Names that are different in the two list- ings appear in italics. Most clans are named after Jacob’s grandchildren; clans named after children or grandchildren of Jacob’s grandchildren appear in bold. (Children and grandchildren of Jacob’s grandchildren that are not counted as clans appear in parentheses.)

183 Pinchas

First Census Second Census Numbers 1:20-46 Numbers 26:5-51 Difference % Change Reuben 46,500 43,730 -2,770 -5.96% Simeon 59,300 22,200 -37,100 -62.56% Gad 45,650 40,500 -5,150 -11.28% Judah 74,600 76,500 +1,900 +2.54% Issachar 54,400 64,300 +9,900 +18.20% Zebulun 57,400 60,500 +3,100 +5.40% Manasseh 32,200 52,700 +20,500 +63.66% Ephraim 40,500 32,500 -8,000 -19.75% Benjamin 35,400 45,600 +10,200 +28.81% Dan 62,700 64,400 +1,700 +2.71% Asher 41,500 53,400 +11,900 +28.67% Naftali 53,400 45,400 -8,000 -14.98% total 603,550 601,730 -1,820 -0.30%

Levi Numbers 3:14-39 Numbers 26:57-63 Gershon 7,500 Kehot 8,600 Merari 6,200 total 22,000 23,000 +1,000 +4.54%

Figure 2: Comparison of the Third and Fourth Censuses

183

Pinchas Haftarah for the First Sabbath of the Three Weeks

When the Sabbath of parashat Pinchas falls before the 17th of Tamuz, the following haftarah is read after parashat Matot. (In these years, Matot and Masei are not combined.) When the Sabbath of parashat Pinchas falls after the 17th of Tamuz, the following haftarah is read after parashat Pinchas. (In these years, Matot and Masei are combined.) 1:1–2:3

Until this point, all the haftarot are connected thematically with the parashiot they accompany. During the three weeks preceding the 9th of Av, in which we mourn the destruction of the Holy Temples, the subject of the haftarot is prophetic chastisement for the sins that brought about the destruction of the Temple and delay its restoration.

The schedule of Torah readings is arranged such that parashat Devarim must always be read on the third Sabbath of these three weeks. Therefore, if the Sabbath of parashat Pinchas falls within the three weeks (i.e., after the 17th of Tamuz), Matot and Masei are combined on the second Sabbath.

1:1 ּדִבְרֵ ֥י יִרְ מְ יָ֖הּוּבֶן־חִ לְקִ ּיָ֑הּו מִ ן־ The following are the words of the 1:1 prophet Jeremiah son of Chilkiah, one of הַּכֹֽהֲנִים֙ אֲׁשֶ ֣ר ּבַֽ עֲנָת֔ ֹות ץּבְאֶ֖רֶ ּבִ נְיָמִֽ ן: the priests who were in Anatot, in the land 2 ראֲׁשֶ֨ הָ יָ ֤ה דְ בַ ר־יְהוָֹה֙ אֵ יולָ֔ ּבִ ימֵ ֛י of Benjamin, 2 to whom the word of God first came in the days of Yoshiahu son of יֹֽאׁשִּיָ ֥הּו בֶן־אָמ֖ ֹון מֶ ֣לְֶך ֑יְהּודָ ה ּבִׁשְֹלֽ ׁש־ Amon, king of Judah, in the thirteenth עֶׂשְרֵ ֥הׁשָנָ֖ה לְמָלְכֽ ֹו: 3 י וַיְהִ֗ ּבִ ימֵ֨ י year of his reign. 3 He prophesied through יְהֽ ֹויָקִ ֤ ים ּבֶן־יֹֽאׁשִ ּיָ֨הּו֙ מֶ ֣לְֶך יְהּודָ֔ ה עַ ד־ -the remainder of Yoshiahu’s reign, and con tinued in the days of Yoshiahu’s successor, ּתֹם֙ עַׁשְּתֵֽי־עֶׂשְרֵ ֣הׁשָ נָ֔הלְצִדְ קִ ּיָ֥הּו בֶ ן־ -Yehoyakim son of Yoshiahu, king of Ju יֹֽאׁשִ ּיָ֖הּו מֶ ֣לְֶך ֑יְהּודָ ה עַד־ּגְל֥ ֹות יְרֽ ּוׁשָלַ֖ ִם dah, and until the end of the eleven years of the reign of Yehoyakim’s successor, ּבַחֹ֥דֶ ׁש הַֽחֲמִיׁשִֽ י: 4 ֥יוַיְהִ דְ בַ ר־יְהוָֹ֖ה אֵלַ ֥י ,Tzidkiahu, son of Yoshiahu, king of Judah לֵאמֽ ֹ ר: 5 ּבְטֶ֨רֶ ם אצורך } אֶֶ רְּצָ ֤ ָך { בַ ּבֶ֨ טֶ ן֙ that is, until the destruction of the Temple and the exile of Jerusalem in Av, the fifth יְדַ עְּתִ֔ יָךּובְטֶ ֛רֶ םּתֵצֵ ֥א ם מֵרֶ֖חֶ ֑ הִקְּדַׁשְּתִ יָך :month. 4 He became a prophet as follows נָבִ ֥יאלַּגֹויִ֖ם נְתַּתִֽ יָך: 6 רוָֽאֹמַ֗ אֲהָ ּה֙ אֲדֹנָ ֣י The word of God came to me, saying: 5“ ‘Before I formed you in the womb, I knew יֱהוִֹ֔ה הִ ּנֵ ֥הֹלֽ יא־יָדַ֖עְּתִ ּדַ ֑רּבֵ ּכִ י־נַ֖עַ ר אָ נֹֽכִ י: you, for I showed every generation and its ; and before you emerged from the womb, I appointed you to be a proph- et. Therefore, do not demur: I have made you a prophet to rebuke the Jewish people—for they have betrayed Me and are behaving as if they were one of the other nations—and to prophesy about the retribution awaiting the nations who oppose the Jewish people. It was you who I had in mind when I said to Moses, “I will raise a prophet from amongst them like you,”36 for just as he rebuked, so must you rebuke them, and just as he led them for forty years, your career as a prophet will span forty years.’ 6 I replied, ‘Alas, my Lord God! Behold, I do not know how to speak to them, for I am a youth, and am not yet worthy to rebuke them. Whereas Moses rebuked them after he had done many miracu- lous things for them, You are sending me to rebuke them at the beginning of my career.’

36. Deuteronomy 18:18.

253 Haftarah for THE FIRST SABBATH OF THE THREE WEEKS

7 וַּיֹ֤אמֶ ר יְהוָֹה֙אֵ ילַ֔ אַ ל־ּתֹאמַ֖ ר נַ ֣עַ ר אָ נֹ֑כִ י God said back to me, ‘Say not, “I am a 7 youth,” for wherever I send you, even to ּכִ֠י עַל־ּכָל־אֲׁשֶ ֤ר אֶֽׁשְלָֽחֲָך֙ ּתֵ לֵ֔ ְך וְאֵ ֛ת the , you shall go, and whatever I ּכָל־אֲׁשֶ ֥ר אֲצַּוְָך֖ ּתְדַ ּבֵֽר: 8 אַל־ּתִירָ֖ א command you to say to the Jews, you shall speak. 8 Fear them not, for I am with you מִּפְ נֵיהֶ ֑ם ּכִי־אִּתְ ָך֥ אֲנִ ֛י לְהַּצִלֶָ֖ך נְאֻֽם־ to save you, says God.’ 9 God stretched יְהוָֹֽה: 9 וַּיִׁשְלַ ֤ח יְהוָֹה֙ אֶ ת־יָד֔ ֹו וַּיַּגַ֖ע עַל־ּפִ ֑י -out His hand and touched my mouth, giv רוַּיֹ֤אמֶ יְהוָֹה֙ אֵ ילַ֔ הִ ּנֵ ֛הנָתַ ּ֥תִ ידְ י בָרַ֖ ּבְפִֽ יָך: ing me the gift of , and God said to me, ‘Behold, I have placed My words in 10 רְ האֵ֞ ֣ הִפְקַדְּתִ יָך |הַ ּיֹ֣ום הַ ּזֶ֗ה עַ ל־ your mouth. 10 Behold, I have appointed הַ ּגֹויִם֙ וְעַל־הַּמַמְ לָכ֔ ֹות לִנְת֥ ֹוׁש וְלִנְת֖ ֹוץ you over the nations and over the gentile kingdoms, to uproot, to crush, to ּולְהַֽאֲבִ ֣ידוְלַֽהֲר֑ ֹוסלִבְ נֹ֖ות וְלִנְטֽ ֹועַ : destroy, and to demolish the enemies of the 11 ֤יוַיְהִ דְ בַ ר־יְהוָֹה֙ אֵלַ ֣י לֵאמֹ֔ ר מָֽ ה־ Jewish people, and over the Jewish people to build and plant if they heed your mes- אַּתָ ֥ה הרֹאֶ֖ יִרְ מְ יָ ֑הּו רוָֽאֹמַ֕ ֥למַּקֵ ׁשָקֵ֖ ד -sage.’ 11 The word of God came to me, say אֲנִ ֥י רֹאֶֽ ה: 12 וַיֹ֧אמֶ ריְהוָֹ ֛ה אֵלַ֖י הֵיטַ ֣בְּתָ ing: ‘What do you see, Jeremiah?’ I said, ‘I see a rod of an almond tree.’ 12 God said לִרְא֑ ֹותּכִֽי־ׁשֹקֵ ֥ד אֲנִ ֛י עַל־ּדְ י בָרִ֖ לַֽעֲׂשֹתֽ ֹו: to me, ‘You have seen well, for just as an 13 וַיְהִ֨ י דְ בַ ר־יְהוָֹ ֤ה | אֵ לַיׁ֙שֵנִ ֣ית לֵאמֹ֔ ר almond tree is quick to blossom, I hasten מָ ֥ה ה אַּתָ֖ רֹאֶ ֑ה רוָֽאֹמַ֗ סִ ֤יר נָפּ֨וחַ֙ אֲנִ ֣י My word to accomplish it. And just as it takes 21 days for an almond tree to ripen רֹאֶ֔ הּופָנָ֖יו מִּפְ נֵ ֥י צָפֽ ֹונָה: 14 רוַיֹ֥אמֶ יְהוָֹ֖ה its after it blossoms, 21 days will pass אֵלָ֑י מִּצָ פֹון֙ ּתִ ּפָתַ ֣ח הָֽרָ העָ֔ עַ ֥ל ּכָל־יֹֽׁשְבֵ֖י from the day the enemy breaks through Jerusalem’s walls until the Temple will be הָאָֽרֶ ץ: 15 ּכִ ֣י | הִ נְנִ ֣יקֹרֵ֗ אלְכָֽל־מִׁשְּפְח֛ ֹות burnt.’ 13 The word of God came to me מַמְלְכ֥ ֹות צָפ֖ ֹונָה נְאֻֽם־יְהוָֹ ֑הּובָ֡ אּו וְֽנָֽתְ נּו֩ a second time, saying: ‘What do you see now?’ I said, ‘I see a bubbling pot, whose אִ֨ יׁש ּכִסְא֜ ֹו ּפֶ ֣תַ ח | ׁשַֽ עֲרֵ ֣י יְרֽ ּוׁשָ לַ֗ ִם וְעַ ֤ל foam is facing toward the north.’ 14 God ּכָל־חֽ ֹומֹתֶ֨יהָ֙ יבסָבִ֔ וְעַ֖ל ֥יּכָל־עָרֵ יְהּודָֽ ה: said to me, ‘This means that from the north the misfortune will break forth upon all 16 וְדִ ּבַרְּתִ י֤ מִׁשְּפָטַ י֙ אֹותָ֔ ם עַ֖ל ּכָל־רָֽ עָתָ ֑ם -the inhabitants of the land. The Babylo אֲׁשֶ ֣ר עֲזָב֗ ּונִי וַֽיְקַּטְ רּו֙ לֵֽאֹלהִ ֣ים אֲחֵרִ ֔ ים -nians will attack from the north. 15 For be וַּיִֽׁשְּתַֽ חֲוּ֖ו לְמַֽ עֲׂשֵ ֥י יְדֵ יהֶֽ ם: 17 וְאַּתָ הּ֙תֶאְ זֹ֣ר hold, I am summoning all the families of the kingdoms of the north, says God, and מָתְ נֶ֔יָך ֙וְקַמְּתָ וְדִ ּבַרְ ֣ ּתָ םאֲלֵיהֶ֔ ֛תאֵ ּכָ ל־ they will come, and each one will place his אֲׁשֶ ֥ר אָֽ י נֹכִ֖ אֲצַ ּוֶ �ּ֑ךָ אַל־ּתֵחַ ת֙מִּפְ נֵיהֶ֔ ם -throne at the entrance of the gates of Jeru salem and against all its walls, all around, ּפֶֽן־אֲחִּתְ ָך֖ לִפְ נֵיהֶֽ ם: 18 וַֽאֲנִ֞י הִ ּנֵ ֧ה and against all the cities of Judah. 16 I will נְתַּתִ֣ יָךהַּיֹ֗ום לְעִ֨ יר רמִבְצָ֜ ּולְעַּמ֥ ּוד ּבַרְ זֶ ֛ל utter My judgments against the Jewish people concerning all their evil, how they ּולְחֹמ֥ ֹותנְחֹׁ֖שֶ ת עַל־ּכָל־הָאָ ֑רֶ ץ לְמַלְכֵ ֤י left Me and offered up ascent-offerings to יְהּודָ ה֙ לְׂשָרֶ֔יהָ לְכֹֽהֲנֶ֖יהָ ּולְעַ ֥ם הָאָֽרֶ ץ: other gods and they prostrated themselves to the work of their hands. 17 You shall gird your loins, arise, and speak to them all that I command you. Do not be dismayed by them, lest I break you before them. 18 I—behold, I have made you today as impervi- ous as a fortified city, an iron pillar, and copper walls against the entire land, against the , against its princes, against its priests, and against the people of the land.

254 Haftarah for THE FIRST SABBATH OF THE THREE WEEKS

19 וְנִלְחֲמ֥ ּואֵלֶ֖יָך וְ ֹלא־יּ֣וכְ לּו לָ ְ֑ךּכִֽי־אִּתְ ָך֥ -They shall fight against you, trying to re 19 fute your words, but they shall not prevail אֲנִ ֛ינְאֻֽם־יְהוָֹ֖ה לְהַּצִילֶָֽך: 2:1 וַיְהִ ֥י דְ בַ ר־ ,against you, for I am with you, says God יְהוָֹ֖ה אֵלַ ֥י לֵאמֽ ֹ ר: 2 הָלְֹ֡ך וְֽקָרָ֩אתָ ֩ בְאָ זְנֵ֨י to save you.’ 1 The word of God came to me, saying: 2 ‘Go and call out in the ears יְרֽ ּוׁשָ לַ֜ ִםלֵאמֹ֗ רּכֹ֚ ה אָמַ ֣ר יְהוָֹ ֔ה זָכַ ֤רְ ּתִ י of Jerusalem, saying: “So said God: If only לְָך֙חֶ֣סֶ דנְעּורַ֔ יְִך אַֽ הֲבַ֖ת ּכְלּֽוֹלתָ ֑יְִךלֶכְּתֵ ְ֤ך you would return to Me! I would certainly אַֽ י֙חֲרַ ּבַּמִדְ ּבָ֔ רּבְאֶ֖רֶ ץ אֹל֥ זְרּועָֽה: 3 קֹ֤דֶ ׁש -forgive you, for despite your sins, what I re member about you is the loving-kindness יִׂשְרָ אֵ ל֙ לַֽיהוָֹ ֔ה רֵאׁשִ֖ ית ּתְבּֽואָתֹ֑ ה ּכָ ל־ of your youth, the love of your nuptials אֽ ֹכְלָ ֣יו יֶאְׁשָ֔ מּו רָ ֛העָ ּתָבֹ֥ א אֲלֵיהֶ֖ם נְאֻֽם־ when I brought you to our wedding canopy at Mount Sinai, your following Me trust- יְהוָֹֽה: ingly from Egypt into the desert without any provisions to speak of, into a land not sown, to ‘marry’ Me by accepting the Torah. 3 Israel is holy to God, like the raised-offering that is dedicated to Him as the first of His grain.Therefore, all who eat him, who attempt to annihilate him, shall be guilty. Evil shall befall them, says God.”’”

255

Dedicated in honor of our children Nathan, Yitzchok, Moshe Lev, and Gilana

May you continue to grow in the ways of our holy Torah Yuri and Deana Pikover

Top View